/o.s-.  /^ 


#*'^ 


^^  i\it  lUcoIogtai  ^ 


%/; 


PRINCETON,  N.  J, 


**« 


'^ 


Purchased   by  the    Hamill    Missionary   Fund. 


BV  2060  .S8  1914 

Stover,  Wilbur  Brenner,  1866 

Missions  and  the  church 


4)   .n 


^   5 


f 


OCT  ^  im 


MISSIONS 

and   the 

CHURCH 


By  . 

WILBUR  B.  STOVER 

Missionary  nineteen  years  in  India 
Author  of  "India  a  Problem,"  etc. 


October,  1914 
First  Thousand 


Elgin,  III. 

Brethren  Publishing  House 

1914 


Copyright,   1914 
Brethren  Publishing  House 


TO 

D.  L.  MILLER 

whose   personal  letters  every  week  during  the  past  busy 
nineteen  years,  and  fatherly  interest  in  Missions 

have  been 

A  VERY  REAL  BLESSING  TO  US 


CONTENTS 

Chapter  Page 

I.  The  Missionary  Zeal  of  the  Early  Church,   9 

II.  Ancient  Churches  of  the  East, 19 

III.  The  Roman  Catholic  World 35 

IV.  The   Mahomedan   World,    47 

V.  The  Mormon  World,   61 

VI.  A  Survey  of  China,   71 

VII.  A  Survey  of  India 87 

VIII.  Other  Opportune  Fields,    103 

IX.  The  Need  of  the  City Ill 

X.  The   Call   to  the   Country 123 

XI.  The  Landlord  and  the  Tenant 137 

XII.  W^hat    100,000    Good    People    Can    Do,    if    They 

Want  To 153 

Appendixes 

A     Christians  at  End  of  First  Century,   193 

B     Concerning  Early  Waldensian  Faith  and  Life,   ....194 
C     Mr.  David  Frazer's  Contrast  Between  Moslem  and 

Christian,     196 

D     "Country  Churches,"'  Table  of  Giving,   198 

E     "  Town  Churches,"  Table  of  Giving 199 

F     "  City  Churches,"  Table  of  Giving 200 

G     "  Churches   Where    Colleges   Are    Located,"   Table 

of  Giving,    201 

H     Table    Showing   Gifts   of   Different    Denominations 

for  Foreign   Missions,    202 

I       Conference  Offerings  for  Missions 203 

J       A  Suggestion  to  the  Church  Treasurer,  • 204 

5 


ILLUSTRATIONS 

Opposite    Page 
The  Crowd  at  the  Tank  (Frontispiece) 

Brethren  Publishing  House,  Elgin,  111.  (Winter  View),  12 

Consecration  of  Bishop  Fortunatus,  First  Bishop  of  the 

Franciscan  Order  in  India,    13 

Ensigns  of  Ancient   Churches,    28 

VValdensian    Costume 29 

Map  of  India 44 

Map   of   China,    45 

Yearly  Meeting  of  Church  of  the  Brethren  Mission  in 

China,   May   14,   1914,    76 

Our  Girls  in  India,   11 

Bulsar  Church,  India,  and  the  Bible  Students,  92 

Bulsar  Bungalow^  India,    93 

Bulsar  Bible  School,  India,   93 

Vyara   Bungalow,   India,    108 

Vali   Bungalow,   India,    108 

Vada  Bungalow,  India,    109 

Ahwa  Bungalow,  India,   ." 109 

Jalalpor  Bungalow,  Surat,  India 124 

Dahanu  Bungalow,  India 124 

Anklesvar  Bungalow,  India 125 

Sisters'  Bungalow,  Anklesvar,  India,  125 

Franklin  Grove  (111.)  Church,  Old,   140 

Franklin  Grove  (111.)  Church,  Remodeled 141 

South  Waterloo  (Iowa)  Church  of  the  Brethren 156 

South  Waterloo  (Iowa)  Church  of  the  Brethren, 156 

New  Sugar  Creek  Church 157 

Old  Sugar  Creek  Church 157 

6 


PREFACE 

For  a  number  of  years  I  had  been  leisurely  col- 
lecting material  concerning  the  ancient  churches 
and  their  relation  to  missions,  therefore  on  coming 
home,  when  it  was  suggested  that  I  prepare  a  little 
book  on  mission  study,  it  occurred  to  me  that  I 
could  do  no  better  than  take  what  I  had  and  build 
thereon. 

Nothing  is  more  apparent  to  me  than  the  con- 
stantly-recurring thought  in  this  book,  that  a  non- 
missionary  church  is  missing  its  calling,  and  walk- 
ing in  the  way  of  death.  Although  it  may  be  other- 
wise quite  orthodox  and  really  separate  from  the 
world,  yet  being  non-missionary  it  is  worldly  in 
spite  of  itself  and  separate  from  the  plan  of  Christ 
in  this  teaching,  than  which  there  is  none  greater. 
Mahomedanism  and  Mormonism  and  Catholicism 
grow  because  they  are  missionary  in  character. 
They  are  missionary  religions,  active,  zealous,  en- 
thusiastic, ever  pressing  forward  with  their  well- 
planned  mission  work.  We  Protestant  Christians 
regard  all  three  of  them  as  having  some  truth  and 
much  error,  and  as  being  guilty  of  political  in- 
trigue. How  exceedingly  enthusiastic  ought  a  peo- 
ple to  be  who  have  eliminated  all  such  error!  And 
if  we  are  such  a  people,  then  why  should  our  mis- 
sionary fire  ever  burn  low ! 

My  earnest  hope  is  that  whoever  reads  these 
7 


8  PREFACE 

pages  may  be  gripped  in  an  unalterable  desire  to 
do  more  and  be  more  for  his  Master  throughout  the 
whole  wide  world.  He  who  catches  a  vision  of  the 
world  as  a  mission  field  and  yields  his  life  accordingly, 
walks  in  the  footsteps  of  the  Master.  He  who  helps 
others  to  open  their  eyes  and  see,  brings  blessing  to 
them.  He  whose  life  puts  fire  into  the  lives  of  others 
is  blessed  of  God.  He  who  arouses  a  sleeping  neigh- 
bor or  a  slumbering  congregation  does  a  great  thing. 
The  man  who  makes  money  is  an  important  factor  in 
the  lives  of  many,  if  he  is  a  benefactor.  What  a 
wonderful  church  we  would  be  if  every  brother  would 
allow  himself  and  his  wealth  to  be  used  freely  to  ad- 
vance the  kingdom  of  God ! 

During  our  last  furlough  these  chapters  were  given 
as  lectures  in  Juniata  College,  Elizabethtown  College, 
Mount  Morris  College,  and  at  the  Myersdale  Bible 
Conference. 

It  gives  me  pleasure  to  recommend  for  reference 
and  "  for  additional  reading,"  the  books  listed. 

We  are  now  again  in  our  India  home,  and  pray 
God's  blessing  upon  the  Church  in  the  dear  Home- 
land. W.  B.  S. 

Ankleshwer,  India,  Nov.   i,  iQiS- 


CHAPTER  I 

rhe  Missionary  Zeal  of  the  Early  Church 

The  Early  Church.  The  formative  period  of 
church  history  is  of  never-faihng  interest  to  those 
who  love  the  Lord.  The  Hves  of  the  first  Christians, 
their  confession  of  faith,  their  simple  manner  of 
worship,  the  eagerness  with  which  they  gave  up  all 
to  follow  him,  and  the  enthusiasm  with  which  they 
went  about  everywhere  in  the  new  mission  work, 
appeal  to  us  very  strongly  because  so  closely  inter- 
woven with  all  that  was  said  and  done  by  the  living, 
visible  Head  of  the  Church. 

Two  Great  Missionaries.  When  John  the  Baptist 
beheld  Jesus  the  Messiah,  then  met  the  greatest  two 
Missionaries  the  world  has  ever  known.  John 
stood  between  the  old  order  and  the  new,  introduc- 
ing the  new.  Jesus  was  the  first  of  the  new  order. 
John,  under  the  law,  preached  the  kingdom  of  heav- 
en, Jesus,  under  the  Gospel,  fulfilled  every  whit  of 
the  law.  John  preached  to  Jews,  and  when  he  bap- 
tized them  they  became  children  of  the  kingdom, 
for  he  pointed  them  to  the  Lamb  of  God  that  tak- 
eth  away  the  sin  of  the  world.  Men  had  looked 
long  for  the  coming  Messiah.  With  the  preaching 
of  John  they  realized  that  the  kingdom  of  heaven 
was  at  hand,  and  began  to  press  into  the  kingdom. 
It  was  the  climax  of  John's  experience  when  Jesus 

9 


10  MISSIONS  AND  THE  CHURCH 

came  to  him  seeking  to  be  baptized,  the  Master  of 
men  seeking  to  identify  himself  with  those  who 
should  be  his  followers,  in  order  to  fulfill  all  right- 
eousness. It  was  the  beginning  of  those  kindly 
brother  deeds  which  ever  characterized  his  won- 
derful missionary  life. 

The  Call  of  Missionaries.  Moving  among  the 
disciples  of  John,  first  on  the  banks  of  the  River 
Jordan,  then  on  the  shores  of  Galilee,  Jesus  called 
to  himself  a  little  group  of  believers  who  were  to 
become  not  only  pillars  in  the  church,  but  fishers 
of  men.  He  called  them  to  make  missionaries  of 
them.  He  called  them  to  be  a  little  leaven  in  a 
big  lump,  to  be  the  salt  of  the  earth,  to  be  the  light 
of  the  world,  to  be  sheep  among  wolves,  to  suflfer 
but  not  cause  suffering,  to  heal  the  sick,  to  be  sym- 
pathetic lovers  of  men,  to  adhere  firmly  to  prin- 
ciple, to  so  labor  that  the  true  Light  may  shine 
afar  and  many  be  won  to  the  glory  of  the  Father. 

Twelve  Missionaries.  He  taught  them  and  then 
went  with  them  on  preaching  tours  in  the  villages. 
As  they  traveled  about  together  he  taught  them,  he 
preached,  and  he  healed  their  sick.  As  soon  as  he 
thought  best  for  them  he  sent  them  out  two  and 
two,  six  pairs  of  mission  workers,  that  they  might 
learn  by  experience  the  nature  of  the  work  for  which 
he  was  preparing  them.  When  they  returned  he 
taught  them  further,  that  they  might  go  again.  He 
taught  them  of  a  spiritual  kingdom  which  was  de- 
signed to  be  universal.  In  the  parable  of  the  tares, 
the  field  is  the  world.  In  the  parable  of  the  net 
which  was  cast  into  the  sea,  there  were  gathered 
in  of  every  kind.     In  the  parable  of  the  leaven,  all 


ZEAL  OF  THE  EARLY  CHURCH    11 

the  three  measures  were  leavened.  When  a  ques- 
tion arose  concerning  his  mother  and  brethren,  he 
said  that  whosoever  did  the  will  of  the  Heavenly 
Father  enjoyed  that  relationship  to  himself. 

Seventy  Missionaries.  After  these  things  the 
Lord  appointed  seventy  others,  and  sent  them  out 
two  and  two,  saying  to  them  as  he  bade  farewell: 
"  The  harvest  truly  is  great,  but  the  laborers  are 
few :  pray  ye  therefore  the  Lord  of  the  harvest,  that 
he  would  send  forth  laborers  into  his  harvest  " — 
other  seventy  willing  men  to  labor  in  the  mission 
field. 

The  Quest  for  Happiness.  All  the  world  is  seek- 
ing happiness  and  not  finding  it.  It  was  so  then  ; 
it  is  so  now.  The  reason  is  that  happiness  is  not  ob- 
tained as  an  object,  but  as  a  result.  Time  and  energy 
and  wealth  spent  in  the  pursuit  of  happiness  are 
all  in  vain.  It  is  as  if  the  pursuants  were  chasing 
a  mirage.  But  every  honest  effort  made  for  the 
good  of  another  not  only  accomplishes  the  good 
desired,  but  also  results  in  real  happiness  to  the 
benefactor.  This  is  a  rule  of  life.  It  has  been  so 
from  the  beginning.  When  the  seventy  went  out 
they  had  neither  purse  nor  wallet  nor  shoes,  but 
when  they  returned  their  hearts  were  aglow  with 
the  joy  of  the  Lord.  No  matter  whether  poor  or 
wealthy,  the  Lord  would  have  his  people  be  a  mis- 
sionary people,  that  they  may  be  a  happy  people. 

First  Enduement.  Whether  we  regard  the  church 
as  having  been  founded  on  the  day  of  Pentecost,  or 
by  the  Lord  from  the  beginning  of  his  ministry, 
will  make  little  difference  in  our  missionary  thought 
and  life.     Beginning  from  the  baptism  of  John  unto 


12  MISSIONS  AND  THE  CHURCH 

the  day  that  Jesus  was  received  up  into  glory,  the 
church  was  certainly  in  the  making.  While  it  was 
making  it  was  imbibing  from  him  his  teaching,  his 
life,  and  his  mission  plan.  Built  upon  the  founda- 
tion of  the  apostles  and  prophets,  Christ  Jesus  him- 
self being  the  Chief  Corner  Stone,  all  the  building 
fitly  framed  together,  the  Architect  withdrew  and 
sent  his  other  self  to  be  a  perpetual  inspiration, 
that  it  might  grow  into  an  holy  temple,  a  habitation 
of  God.  The  day  of  this  enduement  was  a  special 
inspiration  day,  a  dedication  day,  the  Day  of  Pente- 
cost. 

Great  Days,  It  was  a  missionary  church  before : 
after  the  inspiration  from  on  high  it  must  needs  be 
so  more  than  ever.  The  final  words  of  the  Lord 
Avere  still  ringing  in  their  ears :  "  Ye  shall  be  my 
witnesses  in  Jerusalem,  Judea,  Samaria,  and  unto 
the  uttermost  part  of  the  earth."  "  The  uttermost 
part  of  the  earth."  There  were  120  in  the  upper 
room.  On  dedication  day  there  were  added  3,000 
more.  When  Peter  and  John  were  entering  into 
the  temple,  the  lame  man  was  healed.  Following 
this  there  was  another  wave  of  ingathering,  and 
the  number  came  to  be  5,000  men.  Those  were 
days  of  great  prayer,  days  of  great  gifts,  and  days 
when  every  brother  was  counted  a  missionary. 
Persecution?  Sure,  but  persecution  only  helps  the 
work  along.  It  is  trouble  within  that  hinders  the 
Spirit.  After  the  death  of  Ananias  and  Sapphira 
for  wilful  lying,  great  multitudes  of  men  and  wom- 
en were  added  to  the  Lord.  After  the  second  per- 
secution and  the  advice  of  Gamaliel  to  let  them 
go,  a  great  company  of  the  priests  were  obedient 


ZEAL  OF  THE  EARLY  CHURCH    13 

unto  the  faith.  The  murder  of  Stephen  was  the 
signal  for  the  powers  of  darkness  to  do  their  utmost, 
and  the  persecution  was  so  severe  that  the  church 
was  scattered  everywhere.  But  wherever  they  went 
they  preached  the  Word. 

Second  Enduement,  PhiHp  was  one  of  the  seven 
deacons.  He  went  to  Samaria,  where  multitudes 
gave  heed  unto  the  things  that  were  spoken.  Peter 
and  John  came  from  Jerusalem  to  see  if  all  the 
good  they  heard  were  true.  And  while  they  were 
there,  an  inspirational  experience  like  unto  the 
first  was  the  experience  of  them  all. 

Third  Enduement.  Philip  found  the  Eunuch, 
and  Ananias  found  Saul.  Peter  found  Cornelius, 
and  preached  to  the  whole  household,  so  that  while 
he  yet  spake  to  them  the  Holy  Spirit  came  upon 
them  all.  This  was  the  third  inspiration.  The  first 
had  been  the  experience  of  Jewish  Christians  only, 
the  second  for  half-caste  folk,  and  the  third  for 
those  who  were  from  without.  "  Ye  shall  be  my 
witnesses  ...  to  the  uttermost  part  of  the 
earth." 

In  Antioch.  After  the  death  of  Stephen  some  of 
the  brethren  found  their  way  as  far  to  the  north  as 
the  island  of  Cyprus,  and  the  city  of  Antioch,  so 
that  in  course  of  time  a  church  grew  up  even  in 
that  great  city.  They  were  more  aggressive  in 
some  of  these  scattered  churches  than  at  Jerusalem, 
so  that  a  great  number  of  Greeks  were  received  in- 
to the  fold  at  Antioch.  The  mother  church  now 
sent  up  Barnabas,  a  good  man,  full  of  the  Holy  Spir- 
it, and  of  faith,  as  a  missionary  to  direct  and  help 
them.      He   went   and   brought    Saul.     Then    they 


14  MISSIONS  AND  THE  CHURCH 

had  a  revival  for  a  whole  year.  And  Antioch  be- 
came the  center  of  great  Christian  activity.  The 
next  natural  step  for  a  church  that  breathes  life  is 
to  send  missionaries.  They  did  this.  They  sent 
two  good  men,  set  apart  by  the  Holy  Spirit,  into 
the  regions  beyond.  These  went  through  Cyprus 
up  into  Asia  Minor  and  returned  to  Antioch  to 
report  to  the  church  the  results  of  their  work,  how 
that  the  Lord  had  been  with  them,  how  that  many 
had  heard  the  Word,  and  how  that  Gentiles  also 
were  among  the  number. 

The  First  Council.  Then  came  the  first  great 
council  of  the  church.  It  was  on  a  question  of 
mission  work.  There  was  no  other  question  before 
them.  Jewish  converts,  men  of  a  legal  turn  of 
mind,  were  quite  willing  that  Gentiles  should  be- 
come Christians,  but  on  condition  that  they  abide 
by  the  customs  that  prevailed  among  the  Jews. 
Those  men  who  had  been  on  the  mission  field  had  a 
larger  vision,  and  took  the  other  side  of  the  ques- 
tion. The  moderator  of  the  conference  upheld  the 
missionaries.  The  conference  probably  continued 
a  week.  The  church  endorsed  the  mission  work 
and  required  Gentile  converts  to  free  themselves 
only  from  non-Christian  usages.  The  church  was 
saved  from  becoming  a  little  local  sect.  And  the 
door  was  wide  open  for  missions  "  to  the  uttermost 
part  of  the  earth." 

Second  Mission  Tour.  Two  missionaries  dis- 
agreed as  they  were  about  to  set  out  on  a  journey. 
It  has  happened  thus  many  a  time.  Missionaries 
are  human — often  quite  so.  These  two  neither  quit 
the  church  nor  quit  the  mission  work.    If  anything, 


ZEAL  OF  THE  EARLY  CHURCH    15 

they  entered  into  the  mission  work  with  more  zeal 
than  ever  before,  each  going  to  a  different  field. 
Paul  and  his  party,  increasing  in  size  and  fervor 
as  they  went,  journeyed  through  Asia  Minor, 
crossed  over  into  Europe,  preached  in  Athens  and 
Corinth  and  Ephesus,  and  returned  to  Antioch. 

Third  Mission  Tour.  A  third  time  he  set  out, 
confirming  all  the  disciples,  and  making  Ephesus 
his  home  for  several  years.  He  went  among  all  the 
towns  of  Europe  and  Asia  Minor,  where  he  had 
been  before,  and  finally  returned  to  Jerusalem. 

In  Rome.  Arrested  on  false  charges  in  Jerusa- 
lem, imprisoned,  and  sent  to  Rome  for  trial  before 
Caesar's  court,  Paul  dwelt  there  in  his  own  hired 
house,  a  prisoner,  and  received  all  that  came  unto 
him,  preaching  and  teaching  the  good  news  to  them. 
It  is  thought  that  he  made  another  missionary 
journey  to  Asia  Minor.  Some  think  he  made  a 
trip  to  Spain ;  some  believe  he  got  to  the  north  as 
far  as  the  Alps,  but  doubtless  he  died  the  death  of 
a  martyr  in  the  capital  city  of  the  empire. 

To  the  Uttermost  Part.  Thus  far  we  have  our 
information  from  the  Bible.  But  the  half  could  not 
be  told  in  any  volume.  Beginning  with  the  bap- 
tism of  John,  after  about  seventy  years,  that  is  to 
say,  about  the  end  of  the  first  century  of  our  Chris- 
tian era,  there  were  small  groups  of  Christians  in 
most  of  the  villages  throughout  the  Roman  Empire. 
In  the  larger  cities  there  were  churches  of  consider- 
able importance.  Origen  says  that  the  city  churches 
sent  missionaries  into  the  country  round  about. 
And  even  beyond  the  limits  of  the  empire,  into 
Spain,   Gaul,  and   Britain   in   the  west,   south   into 


16  MISSIONS  AND   THE  CHURCH 

Africa,  north  into  Germany  and  Russia,  and  east 
into  Arabia,  Babylonia  and  India  went  Christian 
missionaries  who  estabhshed  Christian  communi- 
ties. 

Contagious  Enthusiasm.  After  the  death  of  Ste- 
phen the  brethren  were  all  scattered  abroad,  except 
the  apostles,  who  remained  at  Jerusalem.  But  they 
remained  there  only  for  a  time,  as  they  themselves 
became  leaders  in  carrying  the  Gospel  to  the  utter- 
most parts.  Peter  found  his  way  into  Babylon,  re- 
mained there  a  time  and  ended  his  days  in  Rome. 
John  Mark,  who  was  at  the  prayer  meeting  when 
Peter  was  released  from  prison,  was  with  Peter  in 
Babylon,  but  later  became  the  leader  of  the  church 
in  Alexandria.  Matthew  probably  carried  the  Gos- 
pel to  Ethiopia,  Bartholomew  preached  in  Arabia, 
and  Thomas  is  claimed  by  hundreds  of  thousands 
to  have  been  the  first  missionary  to  India.  The 
missionary  zeal  of  the  church  of  the  first  century  is 
a  constant  challenge  to  every  one  to  do  something 
worth  while  for  the  Master  whom  he  loves.  It  is 
estimated  that  at  the  end  of  the  century  the  number 
of  those  who  had  become  Christian,  or  who  were 
fully  persuaded  that  it  is  the  one  true  religion,  was 
about  5,000,000  souls. 

How  was  it  done?  The  Master  was  Divine. 
Of  his  death,  his  resurrection,  his  ascension,  and 
the  coming  of  the  Holy  Spirit,  there  was  no  doubt. 
They  had  been  with  him.  They  believed  in  him, 
and  in  his  message.  They  had  caught  the  inspira- 
tion. The  supreme  fact  of  all  became :  "  The  mes- 
sage is  from  God,  and  I  am  a  messenger."  The 
great  first  work  of  the  church  was  to  get  the  Gos- 


ZEAL  OF  THE  EARLY  CHURCH    17 

pel  to  the  uttermost  part  of  the  earth.*  Not  all 
were  true  to  the  faith.  Some  went  back.  But  the 
church  as  a  body  was  a  live  mission  church,  espe- 
cially the  leaders.  It  was  a  qualification  of  leader- 
ship that  a  man  should  have  made  some  sacrifice 
for  the  cause.  They  were  witnesses  of  him,  in  life 
and  in  death,  sometimes  the  martyr  death,  and  it 
was  the  delight  of  the  loving  Heavenly  Father  that 
the  Spirit  of  Jesus  should  abide  with  them. 

QUESTIONS 

1.  Why  is  early  church  history  so  interesting? 

2.  Who   were   the   greatest   two   missionaries?     Why? 

3.  Whom  would  you  place  third  in  the  list?     Why? 

4.  Which  word  is  emphatic  to  you,  "  salt  "  or  "  earth," 
"light"  or  "world,"  "sheep"  or  "wolves"?  What  is 
the  difference? 

5.  How  many  of  the  parab-les  are  inbreathed  with  mis- 
sions? 

6.  Did  it  ever  occur  to  you  before  that  the  twelve  and 
seventy  were  missionaries  in  training? 

7.  What  is  the  Christian  secret  of  a  happy  life? 

8.  Whom  do  you  count  the  happiest  person  you  know? 

9.  Do  you  think  that  Pentecost  was  a  dedication  day? 
Why? 

10.  Why  were  the  days  great  which   followed? 

11.  What  difference  between  second  and  third  inspira- 
tions? 

12.  What  can  you  tell  about  the  church  at  Antioch? 

13.  What  was  the  nature  of  the  question  before  the  first 
council?  Does  that  carry  a  suggestion  for  our  Confer- 
ences? 

14.  Did  the  Gospel  reach  the  uttermost  part  of  the 
earth  in  the  days  of  the  apostles?  Does  that  excuse  us 
for  not  doing  as  much  in  our  day  of  greater  opportunity? 


*See  Appendix  A. 


18  MISSIONS  AND  THE  CHURCH 

15.  Enumerate  what  you  regard  as  the  essential  fac- 
tors in  the  phenomenal  success  of  the  church  of  the  first 
century. 

SUGGESTED   BOOKS  FOR  ADDITIONAL 
READING 

The  Four  Gospels  and  the  Acts. 
Any  history  of  the  early  church. 
"  Nineteen  Centuries  of  the  Christian  Church,"  by  D.  W. 

Kurtz.     Brethren  Publishing  House,  50  cents. 
"  Two    Thousand    Years    of    Missions    Before    Carey,"    by 

Barnes.     Christian   Culture   Press,  $1.50. 
"  God's    Missionary    Plan    for    the    World,"    by    Bashford. 

Eaton  &  Mains,  75  cents. 
"  Missions  in  the  Plan  of  the  Ages,"  by  Carver.     Revell, 

$1.25. 
"  Mission  and  Expansion  of  Christianity  in  the  First  Three 

Centuries,"  by  Harnack.     2  Vols.     Williams    (English), 

25s. 
"  Missions  and   Apostles   of   Medieval    Europe,"  by   Mac 

Lear.     MacMillan,  25  cents. 
"  Outlines    of    Missionary    History,"    by    Mason.      Doran, 

$1.50. 
"A    Short   History   of   Christian    Missions   from   Abraham 

and   Paul   to   Carey,   Livingstone   and  Duflf,"   by   Smith. 

T.  &  T.  Clark  (English),  2s  6d. 
"  Protestant    Missions,   Their    Rise   and    Early    Progress," 

by  Thompson.     S.  V.  M.,  50  cents. 
"  History  of  Religion,"  by  Menzies.     Scribners,  $1.50. 
"  The  Greek  and   Eastern   Churches,"  by  Adeney.     Scrib- 
ners, $2.50. 
"  The     Growth     of    the    Kingdom    of    God,"    by    Gulick. 

Revell,  $1. 
"  Conflict   of   Christianity  with    Heathenism,"   by    Ulhorn. 

Scribners,  $2.50. 
"  The    SchafT-Herzog    Encyclopedia    of    Religious    Knowl- 
edge." 


CHAPTER  II 

Ancient  Churches  of  the  East 

The  Copts  in  Egypt 

History.  The  Copts  are  a  splendid  monument 
to  the  Egypt  of  long  ago.  They  are  the  descend- 
ants of  Abyssinians,  Egyptians,  Greeks  and  Nu- 
bians, who  became  Christians  in  the  early  years. 
The  first  missionary  in  Egypt  is  supposed  to  have 
been  Mark,  who  became  the  founder  of  the  church 
at  Alexandria.  The  Patriarch  of  the  Copts  is  said 
to  occupy  the  chair  of  St.  Mark.  He  resides  at 
Cairo.  The  church  in  Egypt  flourished  at  the  first, 
but  they  fell  into  endless  discussion  concerning  the 
nature  of  Christ.  Any  church  will  grow  if  it  has  the 
missionary  spirit.  But  any  church  will  suffer  if 
it  falls  into  dangersome  speculative;  theology.  After 
the  Council  of  Chalcedon  (451)  the  division  was 
complete.  The  Melkites  held  to  the  faith  of  the 
Emperor  of  Constantinople,  that  the  Christ  had  two 
natures,  divine  and  human,  while  the  Jacobites,  or 
Copts,  held  that  he  had  but  one  nature,  a  compound 
of  the  divine  and  human.  The  great  body  of  the 
people  were  Copts.  The  hostility  was  complete. 
They  would  not  intermarry.  They  wished  each 
other  ill  instead  of  wishing  each  other  well.  The 
door  was  wide  open  for  the  worst  that  could  come 
upon  them.     It  came. 

19 


20  MISSIONS  AND  THE  CHURCH 

The  Arab  Invasion.  In  the  seventh  century  there 
were  perhaps  6,000,000  Christians  in  Egypt,  mostly 
Copts.  The  hatred  for  the  Greeks,  the  party  of  the 
emperor,  induced  them  to  welcome  the  Arabs,  that 
the  Greeks  might  be  subdued  and  driven  out.  This 
was  the  beginning  of  long  years  of  bitter  experience. 
The  Greeks  were  expelled,  and  later  Copts  also 
were  deported  to  Greece.  Churches  were  destroyed, 
or  converted  into  Mahomedan  mosques.  Every- 
where the  Christian  was  given  a  hard  road  to  travel, 
while  the  Moslem  was  always  shown  favor.  In  a 
hundred  years  the  number  of  Copts  had  decreased 
by  a  million.  Christians  paid  higher  taxes  than 
Moslems.  Their  children  were  not  welcome  in  the 
schools.  They  were  compelled  to  wear  wooden 
crosses  of  five  pounds  weight.  Their  graves  had 
to  be  made  level  with  the  earth.  Every  inducement 
was  made  to  recant,  while  every  indignity  was 
shown  to  those  who  continued  faithful  as  Chris- 
tians. Oppression  and  persecution  in  varied  forms 
continued  with  more  or  less  severity  throughout 
the  centuries. 

The  Priesthood.  The  patriarch  is  chosen  by  lot. 
Several  names  of  monks  from  the  convent  of  St. 
Anthony  are  written  on  as  many  slips  of  paper  by 
the  superior  of  the  convent.  These  are  rolled  up 
and  placed  in  a  drawer.  A  priest  puts  in  his  hand 
and  takes  one.  The  monk  whose  name  is  drawn 
becomes  the  patriarch.  They  have  twelve  bishops, 
also  archpriests,  priests  and  deacons.  The  priest 
must  have  been  a  deacon  first.  A  deacon  must  be 
at  least  thirty-three  years  old.  If  not  married  pre- 
viously he  can  not  marry  after  he  becomes  a  deacon, 


ANCIENT   CHURCHES  21 

and  if  married  he  must  have  married  a  virgin. 
Priests  and  deacons  labor  for  their  living,  and  re- 
ceive alms  when  any  one  gives  to  them. 

Characteristic  Teaching.  The  Copts  are  careful 
to  Baptize  their  children.  When  forty  days  old  the 
boys  and  when  eighty  days  old  the  girls  are  bap- 
tized by  trine  immersion.  The  reason  for  infant 
baptism  is  to  avoid  blindness  in  the  kingdom  of 
heaven  in  case  of  early  death,  based  on  the  text : 
"  Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  "  (John  3:3).  They  perpetuate  a  washing 
of  feet,  when  on  Holy  Thursday  the  priest  dips  a 
towel  into  water  and  touches  it  to  the  feet  of  others. 
Communion  is  celebrated  often  by  the  priests,  not 
often  by  the  laity.  The  bread  is  dipped  into  the 
wine  and  thus  communicated.  Before  communion 
they  usually  fast  for  some  days,  the  fast  requiring 
abstinence  from  food  from  supper  till  after  the 
morning  worship.  Prayers  are  offered  several  times 
daily,  but  secret  prayer  is  more  highly  regarded. 

Failure.  There  are  some  700,000  Copts  today. 
They  have  retained  much  that  is  praiseworthy  in 
their  Christian  life.  The  Bible  they  have  in  the 
Coptic  language.  But  they  are  dead.  As  a  peo- 
ple they  have  missed  it.  The  opportunity  was 
theirs,  and  they  were  not  missionaries.  Through- 
out the  centuries  many  of  them  have  lapsed  to  Ma- 
homedanism,  and  now  those  who  continue  true 
hold  their  own  with  difficulty.  They  are  prosperous, 
but  they  still  dislike  the  Greek,  and  they  question 
the  motives  of  missionaries. 


22  MISSIONS  AND  THE  CHURCH 

The  Ethiopians  in  Abyssinia 
History.  Abyssinia  has  been  called  the  Switzer- 
land of  Africa.  It  contains  one  branch  of  the  head- 
waters of  the  Nile,  and  is  the  home  of  the  Ethiopian 
Church,  untouched  by  modern  influences.  About 
3,000,000  population,  and  mostly  Christian,  this 
might  have  been  a  headquarters  for  the  conversion 
of  Africa,  but  it  was  not.  Frumentius,  perhaps  in 
341,  was  shipwrecked  on  the  Red  Sea,  and  found 
his  way  to  Abyssinia.  He  found  favor  with  the 
ruler  of  the  land,  and  preached  the  Gospel.  The 
church  accredits  him  with  being  their  first  mission- 
ary, but  traces  of  Judaism,  as  well  as  earlier  Chris- 
tian influence,  are  not  wanting.  In  1555  the  Roman 
Catholic  Church  tried  to  bring  them  under  the  rule 
of  the  pope.  This  led  to  persecutions,  and  the 
Catholics  were  expelled  in  1640. 

The  Patriarch.  It  shows  an  interesting  connec- 
tion, that  the  patriarch  of  the  Abyssinians  must  be 
a  Copt,  appointed  by  the  Patriarch  of  Alexandria. 
He  in  turn  anoints  the  king,  whenever  a  king  is 
crowned,  and  ordains  the  priests.  Ignorance  and 
superstition  on  every  hand  abound,  both  among 
priests  and  people. 

Two  Systems  of  Religion.  They  have  a  curious 
mixture  of  Christianity  and  Judaism.  They  baptize 
adults  by  immersion  and  infants  by  sprinkling.  Aft- 
erwards a  cord  of  blue  silk  or  cotton  is  put  around 
the  neck,  and  worn  continually,  so  as  to  distinguish 
those  who  have  been  baptized  from  Mahomedans. 
Circumcision  is  practiced.  They  observe  Sunday 
in  their  way,  and  in  the  same  way  observe  the  Sab- 
bath of  the  Jews.    They  venerate  pictures  of  angels, 


ANCIENT   CHURCHES  23 

devils,  and  the  cross,  but  not  the  crucifix.  They  say 
there  used  to  be  ten  classes  of  angels,  but  one  fell, 
and  since  then  there  are  only  nine.  Their  churches 
are  usually  small  and  round.  In  one  side  is  a  small 
apartment  in  which  the  ark  of  the  covenant  is  kept. 
This  is  holy,  and  none  but  the  priest  may  touch  it. 
If  touched  by  another,  it  must  go  through  a  purifi- 
cation ceremony.  Monks  and  scholars  among  them 
take  the  communion  every  day.  Others  about 
three  times  a  year. 

Failure.  During  the  centuries  of  Moslem  inva- 
sion this  land  proved  an  asylum  for  a  harassed 
Christian  people.  All  efforts  of  the  missionaries 
of  Islam  to  enter  proved  a  failure.  But  while  se- 
cure in  their  mountain  fastnesses,  they  failed  to 
catch  the  spirit  of  their  Master.  Gibbon  says,  "  En- 
compassed by  the  enemies  of  their  religion,  the  Ethi- 
opians slept  for  nearly  a  thousand  years  forgetful 
of  the  world  by  whom  they  were  forgotten."  To- 
day there  is  every  reason  to  fear  lest  the  onward 
movement  of  Mahomedism  should  gain  foothold 
there.  And  why?  Why  are  they  dead?  Why  have 
they  no  power?  Wherein  have  they  lost  out?  Be- 
cause they  have  not  had  the  missionary  spirit,  there- 
fore not  the  spirit  of  the  Master. 

The  Syrian  Christians  in  India 

History.  The  Christians  of  St.  Thomas,  as  they 
are  called,  are  found  in  the  southern  part  of  India, 
especially  on  the  Malabar  Coast.  They  hold  that 
Thomas  came  to  India,  established  churches,  and 
was  martyred  near  Madras.  A  church  is  said  to 
mark  the  spot.     It  is  called  St.  Thomas'  Church. 


24  MISSIONS  AND  THE  CHURCH 

The  original  Seven  Churches  of  India  are  a  matter 
of  history.  About  the  year  200  Pantaenus,  presi- 
dent of  the  Christian  College  in  Alexandria,  went 
to  India  to  visit  and  strengthen  the  Christians.  In 
529  a  Christian  merchant  of  Alexandria  mentioned 
the  fact  that  there  were  Christians  living  in  Ceylon 
and  elsewhere.  In  the  ninth  century  King  Alfred 
sent  an  embassy  from  England.  Marco  Polo  re- 
cords a  tradition  of  the  thirteenth  century,  how  that 
a  prince  of  India  used  a  room  of  the  Church  of  St. 
Thomas  to  store  rice  in.  The  Christians  begged 
him  not  to  do  so.  That  very  night  Thomas  ap- 
peared to  him  in  a  vision,  and,  with  a  knife  pointed 
towards  his  throat,  told  him  to  clear  the  house. 
The  prince  could  not  sleep.  He  arose  very  early 
in  the  morning  and  lost  no  time  in  getting  his  serv- 
ants to  set  the  room  in  order,  and  thereafter  he  had 
an  increased  regard  for  Thomas.  In  the  fourteenth 
century  30,000  families  were  reported  as  Christians. 
In  the  sixteenth  century,  near  Madras,  was  un- 
earthed an  ancient  marble  slab,  carved  with  a  cross 
and  a  dove  above  it,  and  this  inscription  in  Syriac : 
"  Let  me  not  glory  except  in  the  cross  of  our  Lord 
Jesus  Christ."  In  the  year  1842,  in  Coimbatore 
Collectorate,  523  coins  of  Julius  Caesar  and  Augus- 
tus were  found.  The  story  of  how  the  Roman 
Church  with  all  its  plotting  and  trickery  labored 
for  nearly  300  years  to  bring  these  Christians  un- 
der the  sway  of  the  pope,  how  they  changed  their 
confession  of  faith,  how  they  changed  their  books 
of  prayer,  is  a  sorry  tale.  Knowing  these  bitter 
experiences,  we  look  for  the  book  of  martyrs,  but 
look  in  vain.     They  preferred  to  compromise  and 


ANCIENT   CHURCHES  25 

live  in  peace  than  to  die  the  martyr's  death.  Many- 
yielded  to  what  then  seemed  the  inevitable.  There 
are  today  in  southern  India  over  500,000  of  these 
Christians,  divided  among  the  Catholics,  the  Jaco- 
bites and  the  Reformed  Syrians. 

Faith  and  Life.  The  Bible  is  in  Syriac.  They 
all  venerate  it.  The  Jacobites  compose  the  greater 
part  of  the  Syrians.  They  have  the  old  orders  of 
bishop,  priest  and  deacon.  The  chief  bishop  is 
called  the  mar  (Syriac  for  lord).  The  priests  marry 
but  once,  and  the  priesthood  is  highly  regarded. 
When  one  of  their  number  meets  a  priest,  he  kisses 
his  hand,  when  the  priest  in  turn  blesses  him. 
Sometimes  the  "  kiss  of  peace  "  is  passed  in  the 
congregation.  The  priest  first  holds  his  open  hands 
over  the  censer,  then  turns  to  the  deacon,  who 
quickly  takes  the  hands  of  the  priest  in  his  own, 
and  turns  to  the  next  person  to  him,  who  takes  his 
hands  the  same  way.  Thus  does  the  whole  congre- 
gation. Communion  comes  three  times  a  year.  It 
is  preceded  by  confession.  The  wine  is  made  from 
raisins,  a  custom  we  adopted  in  our  India  Brethren 
Church  some  years  ago  without  knowing  it.  They 
celebrate  a  love  feast,  which  is  a  great  occasion  to 
them.  Sometimes  6,000  or  7,000  get  together  for 
this  feast,  which  is  held  in  the  open,  in  front  of  the 
churches.  The  priest  stands  in  the  doorway,  pro- 
nounces the  blessing,  and  from  there  directs  the  dis- 
tribution of  food  until  every  one  is  supplied.  They 
use  leaf  plates  on  this  occasion,  and  all  eat  together. 
The  Carmelite  Paoli  more  than  a  century  ago  said, 
"  They  receive  with  the  utmost  reverence  and  devo- 
tion their  pledge  of  mutual  union  and  love."    They 


26  MISSIONS  AND  THE  CHURCH 

are  not  negligent  in  prayer,  preferring  to  stand  and 
pray  facing  the  east.  As  with  the  Jews,  they  re- 
gard the  day  as  beginning  in  the  evening.  In  mar- 
riage, the  bride  gives  a  tenth  of  her  dowry  to  the 
church,  though  no  system  of  giving  tithes  prevails. 
Lost  Opportunity.  When  we  think  of  this  an- 
cient church  as  a  city  set  upon  a  hill,  we  remember 
that  it  was  hidden.  When  we  think  of  it  as  the 
salt  of  the  earth,  we  remember  it  lost  its  savor. 
When  we  think  of  it  as  a  light  in  a  dark  land,  we 
remember  the  light  failed  to  shine.  The  oppor- 
tunity was  wonderfully  theirs.  All  India  was  their 
mission  field.  But  the  task  was  too  great  for  them. 
They  would  rather  live  than  die.  They  failed  to 
get  the  missionary  spirit.  They  did  not  learn  the 
great  first  work  of  the  church.  Their  one  desire 
was  to  hold  out  faithful,  and  this  they  bravely  tried 
to  do.  If  Thomas  had  gone  to  Europe,  and  Paul 
had  gone  to  India,  would  it  have  been  different? 
We  cannot  tell.  Contemplation  of  a  great  oppor- 
tunity gets  one's  spirit  all  aflame.  But  when  that 
opportunity  has  been  lost,  then  what? 

The  Waldensians  in  Italy 

History.  In  the  Cottian  Alps,  in  the  Vaudois 
Valleys,  centuries  before  the  Reformation,  lived  a 
Protestant  people.  Their  simple  life  and  industri- 
ous habits  adorned  their  Christian  piety.  Some 
think  that  Paul  preached  in  these  valleys.  From 
the  eighth  to  the  twelfth  centuries,  when  the  Roman 
Catholics  were  more  and  more  asserting  temporal 
power,  and  making  increased  innovations,  these 
people    lived    a    solemn    protest,    openly   renounced 


ANCIENT   CHURCHES  27 

the  Roman  Church,  and  refused  allegiance  to  the 
pope.  This  branded  them  at  once  as  heretics,  and 
as  such  Rome  harassed  them,  persecuted  them,  and 
made  every  possible  effort  for  many  centuries  to 
utterly  exterminate  them. 

The  Faith  of  the  Hills.  The  presence  of  God 
seemed  abundantly  manifest  in  their  mountain 
homes.  They  led  joyous,  austere,  prayerful  lives. 
No  oath  might  be  taken,  no  lie  told,  no  war  en- 
gaged in.*  The  tavern  was  an  evil  thing,  the  dance 
strictly  in  avoidance.  They  maintained  that  a 
wicked  priest  cannot  impart  a  blessing,  that  mass, 
prayers  for  the  dead,  baptismal  salvation,  vigils 
of  the  saints,  holy  water,  and  kneeling  before  a 
priest,  are  human  ordinances  and  an  abomination 
to  God.  They  were  careful  to  attend  worship. 
They  believed  all  men  were  brothers,  they  made 
Bible  study  the  duty  of  all,  they  tried  to  win  their 
fellow-men  to  their  faith.  A  bit  from  an  old  Wal- 
densian  poem  runs : 

"  O    brethren,    hear    a    noble    lesson, 
We  ought  always  to  watch  and  pray. 
For  we  see  this  world  is  near  its  end. 
We  ought  to  be  earnest  in  doing  good  works, 
For  we  see  this  world  is  coming  to  an  end." 

Peter  Waldo.  Lyons  was  a  rich  city.  Peter 
Waldo  was  a  child  of  wealth,  in  Lyons,  and  was 
feasting  in  revelry,  when  a  close  friend  was  stricken 
dead.  It  sent  Waldo  asking,  "  What  shall  I  do  to 
be  saved?  "  A  priest,  knowing  his  wealth,  jokingly 
replied,  "  Go  and  sell  what  thou  hast,  and  give  to 
the  poor."     He  took  the  word  as  from  the   Lord, 


*See  Appendix  B. 


28  MISSIONS  AND  THE  CHURCH 

and  not  from  a  priest,  and  immediately  changed  his 
whole  manner  of  life.  He  became  "  the  Poor  Man 
of  Lyons,"  and  went  barefoot  preaching  the  Gospel, 
begging  his  way,  and  calling  men  to  repentance. 
Many  became  willing  hearers.  He  was  excom- 
municated. To  escape  persecution  from  Rome,  and 
to  seek  out  people  with  whom  he  could  fellowship, 
he  came  to  the  valleys.  The  Waldensians  were  mis- 
sionaries born,  and  two  and  two  they  went  to  all 
parts,  selling  pearls  and  preaching  the  Gospel.  Thus 
they  went  into  Bohemia,  Austria,  France,  Germany, 
and  England.  The  Moravian  Church  credits  its 
origin  to  the  Waldensians.  The  Lollards  came  from 
the  same  source.  In  1300  there  were  many  thou- 
sands who  had  accepted  the  teachings  of  the  mis- 
sionaries, that  the  true  faith  was  not  found  in  the 
hands  of  the  Roman  Hierarchy;  that  God  desires 
men  to  worship  him  in  spirit  and  in  truth. 

In  the  Fire  of  Persecution.  From  1210  to  1848 
there  were  thirty  bitter  persecutions  with  the 
avowed  purpose  of  extermination.  I  can  mention 
but  three  of  these :  At  Christmas,  1400,  the  monk 
Borelli  took  a  band  of  cutthroats  to  the  valleys,  and 
amidst  the  shouts  of  war  they  began  their  evil  work. 
The  peaceful  inhabitants  fled  to  the  high  hills,  but 
many  were  slain  on  the  way.  In  the  mountains 
they  remained  all  night  without  food  or  shelter, 
and  in  the  morning  sixty  or  eighty  children  were 
found  dead  in  the  arms  of  their  mothers,  and  many 
of  the  mothers,  also,  perished.  Meanwhile,  the 
troops  reveled  in  the  deserted  houses  below,  and 
then  withdrew  next  day  with  all  the  plunder  they 
could  bear  away.    In  1488  Pope  Innocent  VIII.  sent 


fl" 


ANCIENT   CHURCHES  29 

an  army  under  the  papal  legate,  Albert  Cataneo,  an 
archdeacon.  Pardon  and  booty  were  promised  to 
all  who  would  help  in  this  warfare,  and  a  motley 
crowd  of  20,000  men  set  out  to  murder  heretics. 
Villages  were  plundered  and  burned  and  the  inhab- 
itants put  to  the  sword.  In  the  mountain  passes 
they  were  able  to  withstand  the  onward  rush  of 
the  murderers  but  for  a  time,  when  they  appeared  in 
other  parts.  There  was  a  great  cave  far  up  in  the 
mountains  into  which  over  3,000  unarmed  men  and 
women  fled  for  refuge.  The  soldiers  found  them, 
and  built  a  big  fire  in  front  of  the  cave,  so  that  those 
who  were  not  slain  by  the  sword,  or  thrown  into 
the  blazing  fire  as  they  tried  to  escape,  were  smoth- 
ered to  death  within.  Yet  God  saved  from  their 
hand  a  remnant,  who  continued  faithful  to  him. 

The  Piedmontese  Easter.  About  a  week  before 
Easter  of  1655  an  army  was  sent  to  subjugate  the 
heretics  in  the  valleys.  They  were  withstood  by  a 
"few  brave  men,  and  so  made  a  proposition  for  peace. 
To  this  the  peaceful  inhabitants  agreed.  The  terms 
were  that  a  company  of  soldiers  be  lodged  in  every 
village,  as  a  "  proof  of  confidence."  Then,  very 
early  on  Easter  morning,  while  all  were  asleep,  at  a 
given  signal,  the  soldiers  fell  on  their  sleeping  hosts, 
and  heartlessly,  cruelly,  treacherously  butchered 
fully  7,000  of  them  there.  These  outrages  were  so 
cruel  and  so  devilish,  it  almost  shakes  man's  faith  in 
man  to  read  them,  but  there  were  soldiers  among 
them  who  said  they  would  not  advance  when  the 
signal  was  given,  and  there  were  also  a  few  among 
the  Vaudois  who  preferred  to  recant.  This  fearful 
act   of   savagery   caused    Cromwell   to   proclaim   a 


30  MISSIONS  AND  THE  CHURCH 

week's  fast  in  England,  and  $150,000  was  subscribed 
for  the  survivors.  At  the  same  time  Milton  wrote 
his  sonnet,  beginning  with  these  words: 

"  Avenge,   O    Lord,   thy   slaughtered   saints,   whose  bones 
Lie   scattered   on   the   Alpine   mountains   cold." 

Battle  of  Waterloo.  Religious  freedom  came  to 
Italy  in  1848.  In  the  Battle  of  Waterloo,  one  of 
the  Duke  of  Wellington's  generals  had  his  leg  shot 
ofif.  After  some  years,  he  was  calling  on  the  duke 
in  England,  and  there  saw  on  the  table  a  history 
of  the  Waldenses.  At  once  General  Beckwith  se- 
cured a  copy  for  himself,  read  it,  became  fired  with 
a  great  purpose,  and  went  to  the  valleys.  He  said 
to  the  people  he  found  there :  "  Henceforth,  you  are 
missionaries  or  nothing."  They  had  always  been 
blessed  with  the  mission  spirit,  and  could  easily  re- 
spond. The  general  made  his  home  with  them 
from  then  till  the  time  of  his  death,  and  helped 
them  build  for  the  future. 

Leavening  Italy.  At  the  present  time  there  are 
perhaps  30,000  Waldensians  scattered  over  the 
world.  In  South  America  they  have  1,700  members 
and  seven  pastors,  giving  $8,000  annually.  Also 
they  have  mission  work  in  Africa.  In  America  are 
several  colonies,  with  pastors  from  the  valleys.  The 
churches  and  stations  outside  are  now  sixteen  times 
more  than  those  of  the  original  mother  church  in 
the  Valleys  of  the  Piedmont.  Their  great  work, 
however,  seems  not  to  be  in  foreign  fields,  but  to 
let  the  light  shine  in  Italy.  For  this  they  have  paid 
a  fearful  price.  Theirs  should  l)e  the  joy  of  the  har- 
vest.    They  are  not  a  people  of  wealth,  but  they 


ANCIENT   CHURCHES  31 

are  making  a  record.  In  Naples  they  have  con- 
verted a  theater  into  a  place  of  worship.  In  Flor- 
ence a  church  and  theological  seminary  now  oc- 
cupy the  palace  of  a  former  cardinal.  In  Milan  a 
one  time  Catholic  church  is  now  a  Waldensian  tem- 
ple. In  Venice  they  bought  a  historic  palace,  in 
which  services  are  held  every  Sunday,  and  are  well 
attended.  The  first  evangelical  sermon  preached  in 
Rome  after  the  freedom  of  Italy  was  by  the  chair- 
man of  the  General  Mission  Board  of  the  Walden- 
sian Church.  They  have  two  churches  in  Rome, 
one  on  either  side  of  the  Tiber.  In  Turin  they  have 
700  members  and  two  pastors,  the  annual  gifts  be- 
ing $12,500.  In  the  Valleys  they  have  12,000  mem- 
bers, with  nineteen  trained  pastors,  and  190  teach- 
ers. These  raise  $20,000  annually  for  religious  work. 
It  is  said  they  have  not  one  illiterate  over  six  years 
of  age.  They  have  work  in  most  of  the  cities  of 
Italy.  They  have  orphanages,  hospitals,  schools 
and  colleges,  printing  presses,  and  a  paper  in  Rome 
with  10,000  weekly  circulation,  a  widely-circulated 
rehgious  almanac,  and  a  large  output  of  tracts  and 
Bibles. 

The  Martyr  Spirit.  It  makes  one's  heart  glow 
with  exceeding  fervor  to  think  of  these  martyrs  for 
religious  freedom,  for  liberty  of  conscience,  our 
common  inheritance.  We  thank  God  for  them. 
We  thank  God  for  their  mission  spirit.  We  thank 
God  for  their  martyr  spirit.  May  that  spirit  be  our 
holy  inheritance. 


32  MISSIONS  AND  THE  CHURCH 

"  Faith  of  our  Fathers:  living  still 

In  spite  of  dungeon,  fire  and  sword; 
Oh,  how  our  hearts  beat  high  with  joy 
Whene'er  we  hear  that  glorious  Word. 

"  Our  Fathers,  chained  in  prisons  dark. 
Were  still  in  heart  and  conscience  free: 
How  sweet  would  be  their  children's  fate, 
If  they,  like  them,  could  die  for  thee!  " 

QUESTIONS 

1.  In  what  country  are  the  Copts  chiefly  found? 

2.  In  what  state  were  they  spiritually  when  the  Arabs 
came? 

3.  What  are   some  peculiar  teachings  among  them? 

4.  Wherein  have  they  failed? 

5.  What  early  Christian  influence  on  Ethiopia?  (See 
also  Acts  8:  27.) 

6.  What   similarities   between   Copts   and    Ethiopians? 

7.  What   similarities  between  Jews  and   Ethiopians? 

8.  Do  you  think  that  Thomas  ever  reached  India?   Why? 

9.  What  striking  customs  among  the  Christians  of 
St.  Thomas? 

10.  Compare  these  three  ancient  Christian  Churches. 

11.  How  long  have  the  Waldensians  been  "  Protes- 
tants"? 

12.  What  can  you  tell  of  their  sturdy  "  faith  of  the 
mountains  "? 

13.  What  if  the  Ethiopians  had  the  spirit  of  the  Wal- 
densians? 

14.  Do  you  know  any  one  besides  Peter  Waldo  who  had 
the  arrow  of  conviction  sent  to  his  heart  by  the  death  of 
another? 

15.  What  mission  work  was  done  by  these  early  Chris- 
tians? 

16.  Was  the  way  easy?  Were  their  homes  safe?  Were 
they  called  to  the  work?    How? 

17.  Tell  the  story  of  the  Piedmontese  Easter. 


ANCIENT   CHURCHES  33 

18.  What  general  became  a  missionary?     What  did  he 
do? 

19.  How  can  a  church  become  leaven  to  a  whole  nation? 

20.  What  is  the  martyr  spirit?     Have  you  got  it? 

SUGGESTED   BOOKS   FOR  ADDITIONAL 
READING 

"  Manners  and  Customs  of  Modern  Egyptians,"  by  Bane. 

John  Murray. 
"  Indian  Christians   of  St.  Thomas,"  by  Richards.     Bem- 

rose  &  Sons. 
"  Lingerings  of  Light  in  a  Dark  Land,"  by  Whitehouse. 

Hamilton  Adams. 
"  The  Waldensian  Church,"  by  Willyams.     Religious  Tract 

Society. 
"  Memoirs  of  a  Huguenot   Family,"  by  Fontaine.     2s  6d. 

R.  T.  S. 
"  The  Martyr's  Mirror,"  by  Von  Bracht.    Mennonite  Pub- 
lishing House,  $5. 
"  Decline   and    Fall   of   the    Roman    Empire,"   by    Gibbon, 

Vol.  II. 
All  the  books  mentioned  at  close  of  Chapter  L 


CHAPTER  III 

The  Roman  Catholic  World 

Five  Cities.  Five  great  cities  were  the  seats  of 
light  and  learning  in  the  early  Christian  centuries : 
Jerusalem,  Antioch,  Alexandria,  Constantinople, 
Rome.  No  one  of  these  was  superior  to  another. 
A  bishop  resided  in  every  one  of  them,  and  in  other 
cities  also.  Rome  was  the  center  of  the  political 
world.  Rome  was  the  city  where  Peter  and  Paul 
were  martyred.  And  Rome  early  became  more  in- 
terested in  missions  than  any  other.  For  these 
reasons  the  Bishop  of  Rome  early  acquired  a  greater 
influence  than  the  other  bishops.  This  was  not  su- 
premacy, however. 

Common  Inheritance.  The  early  centuries  of 
Christianity  are  an  inheritance  to  us  all.  In  the 
school  of  Augustine  the  doctrines  of  grace  and  of 
sin  were  taught,  doctrines  which  the  Reformation 
labored  to  reestablish.  The  Council  of  Nicea  (325) 
had  confirmed  the  doctrine  of  the  divinity  of  Christ. 
In  the  Council  of  Aries  (314)  five  British  delegates 
were  present.  At  the  Council  of  Nicea  one  was  pres- 
ent who  signed  his  name  "  Bishop  of  India."  The 
centuries  produced  their  numerous  martyrs  for  the 
faith,  but  hardship  and  death  only  serve  to  produce 
greater  zeal  for  spreading  the  Gospel.  It  is  quar- 
reling within,  differing  as  to  how  much  divine  na- 
ture and  how  much  human  was  in  Christ,  differing 

35 


36         MISSIONS  AND  THE  CHURCH 

as  to  whether  the  Holy  Spirit  came  from  the  Father 
alone,  or  from  the  Father  and  the  Son,  differing  as 
to  whether  the  Holy  Spirit  was  of  the  same  sub- 
stance with  the  Father,  differing  as  to  whether  Je- 
sus had  one  personality  or  two ;  it  is  differing  on 
technicalities,  and  each  insisting  that  the  other  is 
certainly  wrong  and  ought  to  be  excommunicated 
— this  spirit  destroys  while  the  spirit  of  missions 
strengthens  the  church. 

Activity  in  Missions.  When  we  look  for  the  rec- 
ord of  mission  work,  we  can  easily  find  it:  Ulfilas 
in  Germany,  Columba  in  Scotland,  Patrick  in  Ire- 
land, and  others  in  many  lands.  How  Augustine 
went  to  England  will  bear  repeating :  When  Greg- 
ory was  still  a  deacon,  he  saw  some  boys  with 
light  hair  in  the  slave  market  in  Rome.  He  asked 
who  they  were,  and  was  told  "Angles."  He  an- 
swered, "  No  wonder,  they  have  faces  like  angels." 
He  was  told  they  were  heathen  from  Deira,  and  re- 
plied, "They  must  be  saved  de  ira  "  (from  wrath). 
He  went  to  the  bishop  and  asked  to  be  sent  as  a  mis- 
sionary to  their  people,  but  was  refused.  After  a 
time,  Gregory  himself  became  Bishop  of  Rome,  and 
then  did  not  forget  the  desire  of  his  heart,  and  sent 
Constantine,  with  forty  monks,  to  Britain  for  mis- 
sion work.  On  the  way  they  heard  such  fearful 
stories  about  these  Britons,  that  they  returned  and 
begged  to  be  excused.  ^  But  Gregory  was  firm. 
They  reached  England  (597)  and  found,  to  their 
surprise,  that  the  queen  of  that  land  was  already  a 
Christian.  For  when  the  Kentish  King  married  his 
Prankish  Queen,  the  arrangement  was  made  by  her 
parents  that  a  preacher  should  accompany  them, 


ROMAN    CATHOLIC    WORLD  17 

to  minister  to  her  spiritual  needs.  The  missionaries 
were  of  course  allowed  freedom.  Within  a  year 
King  Ethelbert  became  a  Christian  and  on  Christ- 
mas Day  10,000  of  the  king's  subjects  were  bap- 
tized. 

Eighth  Century.  The  question  of  the  supremacy 
of  the  bishops  was  practically  settled  when  the 
three  cities  in  succession,  Jerusalem,  Antioch  and 
Alexandria  (641),  fell  into  the  hands  of  the  Mos- 
lems. The  two  cities  remained,  but  lines  of  cleav- 
age were  very  distinctly  marked  between  them. 
Emperor  Leo  IIL  issued  an  order  (726)  that  all 
image  worship  should  be  discontinued  in  the 
churches.  This  was  a  voice  from  the  East.  Greg- 
ory IL  of  Rome  issued  an  order  that  all  should  pay 
strictly  no  attention  to  the  word  of  the  emperor. 
This  was  a  voice  from  the  West.  Leo  sent  a  fleet 
to  command  submission.  It  was  overtaken  by  a 
storm  at  sea,  and  was  destroyed.  Gregory  took  this 
as  a  sign  from  heaven,  and  promptly  excommuni- 
cated the  emperor. 

Medieval  Catholicism.  The  period  from  the 
eighth  to  the  sixteenth  century,  from  Charlemagne 
to  the  Reformation,  was  a  period  of  great  and  bitter 
persecutions.  Persecution  often  has  the  mission 
idea,  but  always  the  wrong  spirit.  A  semi-religious 
conviction  based  on  a  semi-truth,  backed  by  politi- 
cal power,  can  work  only  evil.  When  Innocent  III. 
became  pope  (1198)  he  said:  "Am  I  not  the  Bride- 
groom, and  every  one  of  you  a  friend  of  the  Bride- 
groom? Surely  I  am  the  Bridegroom:  for 
I  have  the  rich,  noble,  and  highly  exalted, 
nay     the     honorable,     pure,     gracious     and     holy 


38         MISSIONS  AND  THE  CHURCH 

Roman  Church  for  my  bride,  who,  according  to  the 
ordinance  of  God,  is  the  mother  of  the  faithful  and 
the  matron  of  all  churches.  She  is  wiser  than 
Sarah,  more  provident  than  Rebecca,  more  fruitful 
than  Leah,  more  comely  than  Rachel,  more  devout 
than  Anna,  more  chaste  than  Susanna,  more  beauti- 
ful than  Esther.  I  have  united  myself  to  her  in  a 
sacramental  manner.  My  bride  has  bestowed  upon 
me;  her  rich  dowry,  namely,  the  fulness  of  spiritual 
and  secular  power." 

The  Inquisition.  In  the  first  year  of  his  reign. 
Innocent  III.  sent  out  letters  to  all  the  bishops  of 
the  churches,  in  which  he  expressed  a  fear  of  the 
infection,  the  contamination,  which  was  to  "  spread 
like  a  cancer,"  and  gave  due  orders :  "  Therefore,  we 
pray  and  exhort  you  all  with  tears,  and  command 
you,  archbishops  and  bishops,  to  unsheath  the  spir- 
itual sword  against  the  heretics,  confiscate  their 
property,  banish  them  from  the  country,  and  thus 
separate  the  chaff  from  the  wheat."  Then  the  fear- 
ful inquisition,  darkest  record  of  history,  was  on 
In  1200  in  Troyes  five  men  and  three  women  were 
burned.  In  1210  one  in  London,  twenty-four  in 
Paris,  180  outside  the  fortress  Minerva,  were  burned. 
The  next  year  sixty  were  burned  at  Casser,  and 
about  100  in  the  tower  of  Cassas.  Other  fifty  were 
burned  at  Chastelnau  d'Ari.  More  than  400  Induti 
were  burned  at  Lavaur  or  Vaurum,  because  they 
would  not  embrace  the  Catholic  faith.  In  1212 
about  100  Waldensians  were  burned  in  Strasburg, 
thirty-nine  in  Bingen,  eighteen  in  Metz.  More, 
more,  more. 

How  'Twas  Done.    Briefly  let  it  be  recorded.  Our 


ROMAN    CATHOLIC   WORLD  39 

young  people  ought  to  know.  The  opportunity  to 
recant  usually  was  given.  Often  the  "  heretic  "  was 
begged  to  recant.  Sometimes  he  was  put  on  oath, 
and  if  he  refused  to  swear,  it  was  counted  against 
him  as  a  sure  sign,  and  all  the  more  was  he  sus- 
pected. His  oath  was  to  expose  all  heretics,  and  nev- 
er himself  have  anything  to  do  with  them.  In  case 
of  their  being  firm  in  their  faith,  then  began,  in  one 
form  or  another,  that  series  of  dreadful  deeds  which 
usually  ended  in  death,  welcomed  by  the  sufferer. 
Trial  by  red-hot  iron,  by  hot  water,  by  cold  water, 
by  confiscation  of  property,  by  burning  of  houses, 
by  imprisoning  in  damp  cells  in  the  winter,  in  hot 
dungeons  in  the  summertime,  by  tearing  off  the 
nails  of  the  fingers,  by  tearing  off  the  arms  and 
limbs  from  the  body,  by  flaying  alive,  by  sawing 
asunder,  by  causing  to  kiss  the  virgin,  by  flaying 
and  putting  into  a  barrel  with  hungry  rats,  by  burn- 
mg  alive,  by  exhuming  the  bodies  of  the  dead  and 
burning  them.  We  think  of  Huss,  and  Latimer,  and 
Ridley,  and  tens  of  thousands  more.  We  think  of 
the  dreadful  massacre  of  St.  Bartholomew.  The 
pope  and  his  clergy  had  so  far  departed  from  the 
spirit  of  the  Gospel  that  if  left  wholly  to  themselves 
they  would  have  ultimately  accomplished  the  moral 
suicide  of  the  whole  fabric  known  as  Romanism. 

Francis  of  Assisi,  It  was  so  very  dark  within, 
yet  not  wholly  so.  Born  in  the  twelfth  century, 
son  of  a  well-to-do  merchant,  he  acquired  a  good 
education.  His  early  inclination  was  to  religion, 
and  his  greatest  joy  was  found  when  he  could  in 
some  way  or  other  relieve  sufiFering.  He  begged 
for  money  to  build  up  a  neglected  church.     Hear- 


40  MISSIONS  AND  THE  CHURCH 

ing  a  sermon  on  Matt.  10:  9  he  made  a  great  change. 
He  went  about  barefooted,  preaching  repentance. 
He  became  extremely  ascetic.  He  was  in  many 
points  like  Peter  Waldo,  but  his  activities  were 
within  the  church.  He  approached  the  pope, 
begging  his  interest  in  needed  reforms,  but 
the  pope,  seeing  his  ragged  clothes,  sent  him  out  to 
feed  swine.  He  obeyed  at  once,  and  in  a  day  or 
two  returned.  The  pope  was  pleased.  His  work 
was  sanctioned.  He  formed  a  religious  order  to  do 
mission  work.  The  order  met  with  great  success. 
They  sent  five  of  their  number  to  Morocco  to  work 
among  the  Moslems,  but  these  were  slain.  The 
order  grew,  and  became  a  strong  leavening  influ- 
ence within.  Great  austerities  were  practiced.  They 
met  annually  at  Assisi. 

Ignatius  of  Loyola.  Born  of  a  knightly  family, 
in  the  fifteenth  century,  Ignatius  was  poorly  edu- 
cated. He  was  associated  with  camp  life,  and  pres- 
ently himself  went  to  the  army.  In  a  battle  he  was 
severely  wounded,  which  necessitated  his  being 
for  months  in  a  hospital.  Books  of  strong  and  help- 
ful nature  being  accessible,  he  read  them  with  a 
relish.  Especially  did  he  like  the  stories  of  the 
saints,  of  great  suffering  and  great  victories  for  a 
great  Master.  He  became  fired  with  a  great  pur- 
pose, to  be  like  the  heroes  of  whom  he  had  been 
reading,  to  do  something,  to  sacrifice  something  for 
the  Christ  he  professed  to  follow.  He  met  a  beggar 
and  exchanged  clothes  with  him.  He  would  be  the 
poorest  of  all,  the  holiest  of  all,  and  do  the  greatest 
service  of  all.  He  went  to  Jerusalem  to  preach  the 
Gospel    among   the    Mahomedans,   but   having   no 


ROMAN    CATHOLIC    WORLD  41 

education,  decided  it  were  better  to  return  and  pre- 
pare for  work.  At  the  age  of  thirty-three  years  he 
entered  Barcelona,  and  with  the  boys  studied  Latin 
in  school  there.  Then  he  went  to  college  for  a  year, 
to  another  for  a  second  year,  and  finally  to  the  Uni- 
versity of  Paris,  where  he  spent  seven  years.  Dur- 
ing these  years  of  preparation  he  almost  got  into 
trouble  with  the  college  authorities,  because  he  was 
constantly  reminding  the  boys  of  their  spiritual 
duties.  He  became  the  founder  of  the  Jesuits,  who 
from  his  day  have  been  a  great  force  for  the  Catho- 
lic Church.  Many  strong  men  associated  with  him 
for  work,  among  them  Faber  and  Xavier.  Concern- 
ing him  Newman  says:  "He  identified  the  greater 
glory  of  God,  to  which  he  professed  devotion,  with 
the  universal  triumph  throughout  the  world  of  the 
Papal  Church,  which  he  wished  to  see  brought  to 
his  own  standard  of  zeal  and  self-sacrifice."  Writ- 
ing nearly  300  years  ago  concerning  his  influence 
and  work,  Baldoeus  said:  "It  must  be  confessed 
on  all  sides  that  had  not  the  active  spirit  of  the 
Jesuits  awakened  the  Franciscans  and  other  re- 
ligious orders  from  their  drowsiness,  the  Roman 
Church  had  before  this  time  been  buried  in  its 
ashes." 

Francis  Xavier.  The  sixteenth  century  was  the 
century  of  the  Reformation,  the  Council  of  Trent, 
and  the  birth  of  Francis  Xavier.  As  Trent  marks 
the  beginning  of  modern  Romanism,  so  Xavier  was 
the  beginning  of  modern  missions  to  the  non-Chris- 
tian world  in  the  Roman  Catholic  Church.  He  came 
from  an  aristocratic  family  of  Navarre,  and  was 
preparing  for  highest   clerical   orders  in  the  Uni- 


42  MISSIONS  AND   THE  CHURCH 

versity  of  Paris  when  he  became  acquainted  with 
Ignatius,  by  whom  he  was  greatly  influenced.  He 
became  a  Jesuit,  and  it  fell  to  him  to  go  to  the 
foreign  mission  field.  He  labored  for  greater  or 
lesser  periods  in  Mozambique,  Molucca,  India,  Chi- 
na, and  Japan.  It  is  said  that  on  one  occasion  he 
returned  to  a  congregation  in  India  and  found  them 
quite  dissatisfied,  saying  that  they  had  been  de- 
ceived into  becoming  Catholics,  and  their  church 
had  been  taken  from  them.  They  had  been  Syrian 
Christians.  Xavier  asked  for  the  keys,  and  before 
he  began  preaching,  he  turned  the  keys  over  to  the 
chief  of  the  complainants,  saying  that  if  they  were 
deceived,  they  should  take  back  the  keys  and  be 
happy.  This  so  won  them  to  him,  that  by  the  time 
the  service  was  well  over  they  had  decided  that  if 
they  were  to  be  treated  as  this  act  indicated,  they 
did  not  want  the  keys,  and  so  handed  them  back  to 
him.  He  was  an  enthusiast  in  his  work,  ever  ani- 
mated with  a  glowing  zeal.  "And  since  the  Roman 
Catholic  Church  responded  to  his  call,  the  effects  of 
his  efforts  reach  far  beyond  the  Jesuit  order.  The 
entire  systematic  incorporation  of  great  masses  of 
people  on  broad  lines  of  policy  by  his  church  in 
modern  times  dates  back  to  Francis  Xavier." 

Missionary  Enthusiasm.  While  we  cannot  accept 
the  dogmas  of  the  Catholic  Church,  we  must  admire 
their  missionary  enthusiasm.  Visscher  wrote  nearly 
200  years  ago:  "Half  the  population  of  Goa  [in 
India]  consists  of  clergy,  and  as  it  is  impossible  for 
them  all  to  obtain  a  livelihood  there,  they  spread 
themselves  throughout  the  whole  country."  In 
Brazil  the  missionaries  entered  into  districts  where 


ROMAN    CATHOLIC    WORLD  43 

the  Portuguese  soldiers  had  been  driven  out.  For 
2,000  miles  along  the  coast  the  natives  were  brought 
under  the  superintendence  of  the  missionaries.  At 
one  time  there  were  upwards  of  1,700  Jesuit  mis- 
sionaries in  South  America.  Whole  shiploads  of 
Spanish  missionaries  went,  even  though  the  Portu- 
guese Government  did  everything  against  them, 
and  even  expelled  them.  In  the  Cordilleras,  where 
no  Spanish  army  ever  penetrated,  the  missionaries 
established  a  college  of  no  mean  pretensions.  Along 
the  Ohio  and  Mississippi  Rivers  in  the  early  days, 
in  Canada  and  in  California,  and  all  over  our  vast 
West  Jesuit  missionaries  with  the  greatest  sacrifice 
established  themselves,  and  often  their  work  proved 
successful. 

At  the  Present  Time.  In  Italy  and  France  and 
Austria  there  is  a  strong  feeling  against  the  Roman 
Church,  and  many  withdrawals.  But  their  untiring 
zeal  is  our  challenge.  In  Bombay  there  are  twenty- 
eight  Catholic  churches,  and  in  India,  by  the  decree 
of  Pope  Leo  XIII.,  there  are  eight  archbishoprics. 
Of  2,653  bishops  and  priests  in  India  1,700  are  in- 
digenous to  the  country.  They  are  making  special 
effort  in  educational  lines.  St.  Xavier's  College  in 
Bombay  has  1,750  students,  of  all  creeds,  and  Ger- 
man Jesuit  teachers.  The  college  in  Trichinopoly 
has  more,  students,  with  French  Jesuit  instructors. 
St.  Xavier's  College  in  Calcutta  is  under  Belgian 
Jesuits.  For  boys  they  control  eleven  colleges, 
sixty-five  high  schools,  248  middle  schools,  2,438 
elementary  schools,  and  ninety-seven  orphanages. 
For  girls  fewer  of  each  except  orphanages,  of  which 
there  are  twenty-nine  more.     Their  total  under  in- 


44  MISSI<>NS  AND  THE  CHURCH 

struction  in  India  is  143,000  boys  and  76,000  girls. 
In  China  and  Africa  they  are  a  power  not  to  be 
overlooked.  A  third  of  Australia  is  Catholic.  But 
their  greatest  present  activities  are  in  England  and 
America.  In  our  United  States  today  over  half  the 
Christians  of  sixteen  States  are  Roman  Catholics. 
All  of  the  New  England  States  fall  into  this  list. 
Last  year  they  gained  from  the  nonchurch  people 
89,000  converts.  Every  possible  effort  is  being 
made  to  win.  Protestant  countries  are  more  ag- 
gressive, more  open  to  conviction,  and  more  ready 
to  trust  the  other  fellow  than  any  other  countries  in 
the  whole  world.  Catholic  countries  forbid  Protes- 
tant preaching,  and  meanwhile  grow  weary  of  Ca- 
tholicism. Catholic  charities  seek  Protestant  aid, 
but  do  they  in  turn  give  aid  to  any  Protestant  in- 
stitution?   What  lesson  is  there  to  learn? 

The  Lesson  to  Learn.  What  can  we  learn  from 
this  great  church?  They  usually  retain  their  chil- 
dren to  their  church,  and  marry  within  the  church. 
They  are  well  organized  for  government,  and  also 
for  aggressive  work.  They  are  obedient  to  their 
superiors.  They  have  a  high  regard  for  their 
church.  They  are  unquestionably  missionary.  With 
abundant  error  and  almost  impenetrable  darkness, 
the  one  thing  that  carries  them  forward  with  almost 
irresistible  force  is  their  spirit  for  aggressive  work. 
This  is  the  spirit  of  missions.  Had  it  not  been  for 
this  spirit,  as  Baldoeus  said,  they  would  have  been 
dead  long  ago.  Not  adherence  to  truth  but  adher- 
ence to  the  church,  together  with  an  unquestionable 
aggressive  spirit,  has  preserved  them  throughout 
the  centuries. 


W  M 

ess  2 


(    \  1 

f     l5  V 

N^  M: 

f 

1    p-> 

vn 

i 

1^^ 

iV 

5g 

J  z 

J^l 

-1^ 

1! 

,  s 

ci) 

■?^' 

z 

3 

ROMAN   CATHOLIC   WORLD  45 

QUESTIONS 

1.  Name  the  five  cities  of  greatest  Christian  influence, 
long  ago. 

2.  Name  several  things  that  may  be  counted  as  an  in- 
heritance. 

3.  Tell  the  story  of  Constantine's  going  to  England. 

4.  What  power  came  like  a  scourge  over  the  quarreling 
churches? 

5.  Who  originated  the  Inquisition?     When? 

6.  What  would  you  suggest  to  those  who  think  that 
the  world  is  getting  worse  and  worse? 

7.  Who   was   Francis   of   Assisi?     What   did   he   do? 

8.  Who  was  Ignatius  of  Loyola?  What  order  did  he 
originate? 

9.  Who  was  Francis  Xavier? 

10.  Did  Ignatius  or  Xavier  do  more? 

11.  What  decisions  were  made  in  the  Council  of  Trent? 

12.  Compare  in  your  State,  Catholic  and  Protestant 
numbers,  activities,  annual  gifts,  hospitals,  schools,  and 
anything  you  can. 

13.  What  are  some  of  the  things  done  by  Jesuits,  good 
and  evil? 

14.  What  is  the  Catholic  strength  in  India?  in  En- 
gland? in  America? 

15.  What  lesson  have  you  to  learn  from  these  facts? 

SUGGESTED    BOOKS   FOR  ADDITIONAL 
READING 

"The  Council  of  Trent,"  R.  T.  S.  London.    Is  6d.    Boards. 
"  Elements  of  the  History  of  Rome,"  by  Curtis.    Is.  R.  T. 

S. 
"  The  Jesuits,"  by  Demaus.    Is.    R.  T.  S. 
"U.  S.  Senate  Document  190."    Paper,  50c. 
Leaflets    of    "  Educational    League,"    Washington,    D.    C, 

Box  328,  Elgin,   10c. 
"  Decline   and    Fall    of   the    Roman    Empire,"    by    Gibbon. 

Vols.  Ill,  IV,  V. 

The  books  mentioned  at  the  close  of  Chapter  I. 


CHAPTER  IV 
The  Mahomedan  World 

A  Prophet  in  Arabia.  Born  in  Arabia  (570),  of 
a  good  family,  early  left  an  orphan,  Mahomed  was 
brought  up  by  an  uncle.  At  the  age  of  twelve  he 
accompanied  a  trading  caravan  to  Syria.  He  was 
successful  in  business,  accustomed  to  have  his  own 
way,  employed  by  a  wealthy  widow,  Khadija,  whom 
he  married  when  he  was  twenty-five  years  old,  again 
he  went  on  a  mission  to  Syria,  where  he  came  in 
contact  with  Christianity.  Aroused  by  the  idolatry 
of  his  fellow-countrymen,  he  began  to  see  visions 
and  to  preach  in  Mecca.  His  preaching  made  con- 
verts and  aroused  hostility.  Some  of  his  followers 
fled  to  Abyssinia.  Pilgrims  from  Medina  received 
the  teaching,  and  invited  the  teacher  to  come  and 
dwell  with  them.  He  remained  in  Mecca,  where, 
after  ten  years,  Khadija  died.  He  received  more 
revelations,  gained  more  converts,  aroused  greater 
hostility,  and  fled  (622)  to  Medina.  That  act  fixed 
the  date  from  which  Mahomedans  reckon  time.  In 
a  pitched  battle  against  Mecca  he  was  repulsed  and 
severely  wounded.  In  time  he  brought  other  tribes 
and  other  towns  into  subjection,  and  if  any  refused 
to  come  to  his  terms  they  were  slain,  and  their  prop- 
erty carried  ofif  as  booty.  With  10,000  men  he  en- 
tered Mecca,  and  without  bloodshed  administered 

47 


48  MISSIONS  AND  THE  CHURCH 

the  oath  of  allegiance  to  the  people.  From  his 
deathbed  he  gave  instructions  for  an  expedition 
against  the  nearer  parts  of  the  Roman  Empire. 

Armies  of  Invasion.  Mahomed  died  (632),  and 
immediately  the  army  of  invasion  under  Abu  Bekr 
set  out  for  Persia.  In  four  years,  having  subdued 
that  country,  the  next  was  Syria.  They  "  slew  all 
who  opposed  them,  and  carried  oft  the  remainder 
into  captivity.  They  burned  the  villages,  the  fields 
of  standing  corn,  and  the  groves  of  palm,  and  behind 
them  went  up  a  whirlwind  of  fire  and  smoke." 
'Twas  as  if  their  prophet  had  given  them  a  special 
charge  in  his  last  dying  message,  and  said,  "  Go  ye 
into  all  the  world,  and  slay  the  polytheists  wherever 
3^e  find  them."  And  they  were  zealously  careful  to 
abide  the  teaching  of  him  whom  they  had  chosen 
to  follow. 

Waves  of  Conquest.  Entering  into  Palestine  the 
fall  of  Jerusalem  (637)  was  speedily  accomplished. 
The  next  year  they  swept  northward,  when  Anti- 
och  and  Asia  Minor  and  all  of  Syria  fell  into  the 
hands  of  the  invaders.  Next  they  turned  to  Africa, 
and,  beginning  with  Egypt,  swept  from  country  to 
country  until  they  reached  the  western  ocean,  where 
General  Akba  rode  out  as  far  as  he  could  into  the 
surf  and  shouted :  "  Great  God,  if  I  were  not 
stopped  by  this  raging  sea,  I  would  go  on  to  the  na- 
tions of  the  West,  preaching  the  unity  of  thy  name 
and  putting  to  the  sword  those  who  would  not 
submit."  They  crossed  into  Spain  (648),  and  con- 
tinued there  for  800  years.  In  every  direction  this 
conquest  was  carried,  though  not  always  becoming 
permanent.     The  Bedouin  tribes  revolted  soon  aft- 


MAHOMEDAN    WORLD  49 

er  the  prophet's  death,  but  were  regained  by  various 
strategic  efforts  from  Mecca  and  Medina. 

After  One  Hundred  Years.  A  hundred  years  aft- 
er the  birth  of  Mahomed  Arabia,  Persia,  Syria, 
Egypt,  TripoH,  Algiers,  Morocco,  and  Spain 
were  already  under  the  sway  of  the  Moslem 
power,  and  an  attempt  had  been  made  on  Constan- 
tinople, a  coveted  vantage  for  operations  in  Europe. 
The  new  government-religion,  the  Moslem  Church- 
State,  was  at  this  time  as  large  as  the  whole  Roman 
Empire  at  the  time  of  the  death  of  Csesar.  Tribes 
of  vastly  different  temperament  had  been  subju- 
gated and  governments  of  widely  differing  peoples 
had  been  wrested  from  their  ancient  moorings,  all 
made  subject  to  the  rule  of  the  Saracen.  Christians 
and  Jews  were  forced  to  become  Moslem  or  pay 
tribute.  Polytheists  were  slain  or  converted,  them- 
selves in  turn  becoming  stubborn  supporters  of  the 
new  religion.  Stout  hearts  they  must  have  had, 
and  bravery  equal  to  any  to  rush  forward,  often  fac- 
ing death,  in  the  one  hope  of  winning  in  the  race. 
The  contrast  between  the  first  hundred  years  of 
Moslem  invasion,  and  the  first  hundred  years  of 
Christian  evangelization  is  very  marked.  Great  and 
enduring  were  the  results  in  both  cases.  Both  will- 
ingly faced  death,  and  both  built  on  the  hope  of  the 
future,  but  between  the  teaching,  the  method  of 
operation,  and  the  results  of  both,  the  contrast  is 
complete.* 

Farther  and  Farther.  The  victory  of  the  Arabs 
in  the  plain  of  Cadesia  (636)  had  given  them  prac- 


*See  Appendix  C. 


50  MISSIONS  AND  THE  CHURCH 

tical  control  of  Persia.  From  there  they  swept  to 
the  east  and  to  the  south.  It  is  said  that  Bokhara 
was  "  converted  three  times "  before  the  people 
would  retain  the  faith,  and  then  it  became  a  center 
for  propaganda  as  the  religion  spread  eastward  even 
as  far  as  China.  General  Kasim  (712)  went  up 
the  Indus  River  and  overran  all  of  Sindh,  com- 
pelling numbers  of  Brahmins  to  accept  the  faith. 
Thus  early  an  entrance  was  made  into  India.  Some 
Hindoo  women,  seeing  what  was  before  them,  chose 
rather  to  set  fire  to  their  own  houses  and  perish  in 
the  fiames.  After  300  years  Mahomed  of  Ghazni 
made  repeated  invasions  of  India,  destroying  tem- 
ples and  slaughtering  unbelievers,  finally  making 
Delhi  the  capital  of  his  empire.  In  Europe  and  in 
Africa  the  advance  continued,  but  not  with  such 
marked  success. 

After  One  Thousand  Years.  During  the  reign 
of  the  Mogul  Emperors  in  India,  there  was  great 
gain  throughout  the  whole  realm.  Tens  of  thou- 
sands were  won  to  the  Moslem  standards  then. 
Akbar,  and  those  who  followed  him,  not  only  did 
much  to  advance  the  arts  and  sciences,  but  gave 
considerable  liberty  of  conscience  to  all  his  subjects. 
In  an  old  book  on  Asia,*  translated  into  High  Ger- 
man by  "  O.  Dapper"  in  1681,  are  these  words: 
"  In  India  freedom  of  conscience  prevails,  and  any 
one  may  change  his  religion  according  to  his  belief, 
and  take  up  a  new  creed  without  any  fear  of  being 
punished  by  the  rulers,  even  though  they  are  Ma- 
homedans." 


*In   the  coUege  library,   Mt.   Morris,  lU. 


MAHOMEDAN    WORLD  51 

Multiplied  Divisions.  It  is  said  that  Mahomed 
predicted  that  his  reUgion  would  be  split  into  seven- 
ty-two sects.  Whether  he  said  it  or  not,  we  can  not 
be  sure,  but  certainly  the  divisions  came.  Amidst 
intrigue  and  murder  successors  (caliphs)  to  Ma- 
homed were  chosen.  Mahomed  perhaps  had  sug- 
gested his  nephew  and  son-in-law,  Ali,  but  Abu 
Bekr  was  the  first  caliph.  After  him  came  Omar, 
then  Othman,  then  Ali.  Ali  was  at  one  time  re- 
garded as  an  incarnation  of  the  Deity.  The  people 
were  divided  into  two  factions,  seveners  and  twelv- 
ers, according  to  the  number  of  generations  each 
felt  his  descendants  were  caliphs  born.  The  great- 
est division  is  into  the  Sunni  and  Shia  sects,  the 
former  holding  that  tradition  has  its  legitimate 
place  in  religion,  and  the  latter  that  all  interpreta- 
tions should  be  literal.  Each  of  these  brought  in  its 
train  a  host  of  other  sects,  all  hostile  to  one  another. 
Sometimes  students  wonder  how  it  was  possible  to 
be  so  divided  and  yet  maintain  the  unity  of  which 
the  Mahomedans  boast  everywhere,  but  the  reason 
is  plain,  I  think.  They  were  missionaries,  and  the 
missionary  spirit  held  them  together.  Even  though 
they  were  so  hostile  to  each  other  as  not  to  inter- 
marry at  all,  yet  before  an  unbeliever  they  were 
ever  children  of  one  faith. 

The  Turkish  Empire.  The  recent  war  with  the 
Balkan  States  has  brought  to  light  conditions  in 
the  Turkish  Empire.  In  1240  the  Ottoman  Turks 
first  appeared  in  Asia  Minor,  aiding  the  Seljuk 
Turks  there.  Rapidly  they  increased  in  numbers  and 
in  power  till  the  countries  all  round  about  were  sub- 
ject to  them,  and  in  1543  Constantinople  fell.    That 


52  MISSIONS  AND   THE  CHURCH 

was  a  wonderful  empire  in  1550,  but  for  the  last  200 
years  it  has  been  on  the  decline,  until  now  the  last 
vestige  of  it  in  Europe  totters  on  the  brink.  And 
with  what  a  record  of  crime  and  barbarous  atroci- 
ties those  pages  of  history  are  stained !  We  like  to 
think  of  their  sturdy  character  and  attachment  to 
their  rehgion,  but  with  the  treacherous  life  of  Ab- 
dul Hamid  and  the  cruel  massacres  of  helpless  Ar- 
menians during  the  last  century  fresh  in  our  mem- 
ories, as  the  sultan  and  the  Turk  pass  from  the 
stage  to  the  darkness  beyond,  we  can  only  say,  as 
we  would  wish  it  otherwise,  it  is  the  harvest  of  an 
abundant  sowing. 

Advance  in  Recent  Years.  Loss  in  political  power 
has  not  hitherto  meant  that  the  missionary  spirit 
lost  also.  Quite  the  contrary.  The  increasing  spir- 
it for  propaganda  is  both  the  cause  and  the  result 
of  advance  in  recent  years.  In  Senegambia  a  num- 
ber of  years  ago  the  Roman  Catholics  had  a  strong- 
hold. A  Moslem  missionary  came  in,  concealed  his 
faith  till  he  had  married  a  Christian  wife,  and  then 
obliged  her  to  become  Mahomedan.  And  now  for 
every  convert  the  Romans  make  from  Mahomed 
there,  the  Moslems  claim  to  have  fifty  who  were 
once  followers  of  Rome.  The  tribe  of  Yaos,  one  of 
the  most  powerful  in  Nyasaland,  has  practically 
adopted  the  Moslem  religion,  and  it  is  spreading  to 
others.  More  than  half  of  the  Bogos,  who  were 
Christian  in  1860,  have  become  converts  to  Ma- 
homedanism.  The  Mensa  tribe  are  now  two-thirds 
Mahomedan,  while  the  other  third  is  nominally 
Christian.  The  Betguk  have  all  become  Moslem. 
The  Nubians,  Christians  of  Egypt  long  ago,  have 


MAHOMEDAN   WORLD  53 

all  become  Moslem,  and  boast  that  they  would  not 
allow  a  Christian  to  live  in  their  midst.  Not  only 
in  Africa  has  it  been  rapidly  spreading  during  the 
last  century,  but  throughout  Asia.  In  Java,  in 
Sumatra,  and  in  the  south  Philippine  Islands  the 
growth  is  very  marked.  In  India  the  growth  is 
peaceful,  but  strong  and  continual.  In  Russia,  espe- 
cially in  Asiatic  Russia,  millions  are  counted  Mos- 
lems now. 

Present  Activities.  Three  capitals  may  be  con- 
sidered to  the  Moslem  world :  Constantinople  for 
politics,  Mecca  for  religion,  and  Cairo  for  literature. 
What  the  present  literary  awakening  will  bring 
about  no  one  can  tell,  but  there  is  a  great  stirring 
up.  Only  last  year  a  man  appeared  in  Constanti- 
nople, and  then  in  Egypt,  and  went  with  the  one 
message  to  all :  "  Learn,  young  man,  learn."*  His 
reason  assigned  was  that  there  is  no  hope  whatever 
of  competing  with  Christians  while  Christians  are 
so  very  far  ahead  of  them  in  learning.  Everywhere  a 
great  increase  in  school  attendance  followed.  Li- 
braries are  being  opened  in  all  Moslem  towns,  and 
Moslem  journals  are  increasing  at  a  surprisingly 
rapid  rate.  They  have  organized  a  "  Society  for 
Invitation  and  Instruction  "  in  Cairo,  a  "  Society 
for  Knowledge  and  Instruction  "  in  Constantinople, 
and  a  committee  in  Egypt  to  watch  the  doings  of 
the  missionaries,  and  oppose  them,  and  especially 
to  keep  close  tab  on  the  Nile  Mission  Press.  After 
the  conference  of  missionaries  in  Lucknow  (1911) 
there  was  also  a  Moslem  conference,  and  mission- 


♦Missionary  Review  of  the  W'orld  for  June,   1911. 


54         MISSIONS  AND  THE  CHURCH 

aries  were  sent  to  China  to  teach  Arabic,  and 
strengthen  the  cause  of  the  Moslems  there. 

Present  Numbers.  Today  about  225  millions, 
or  one-seventh  of  the  population  of  the  world,  are 
Mahomedans.  About  one-fifth  of  the  entire  popu- 
lation of  Asia  is  Mahomedan,  that  is,  170  millions. 
More  than  a  fifth  of  India  must  be  classed  with  the 
Mahomedans,  and  one-third  of  Africa,  which  means 
fifty  millions.  In  Africa  the  movement  southward 
is  very  strong,  thus  making  the  center  of  Africa  of 
the  greatest  religious  strategic  importance  today. 
In  China  it  is  variously  estimated,  but  perhaps  there 
are  thirty  millions;  in  Russia  upwards  of  fourteen 
millions,  and  in  Dutch  East  Indies  twenty-nine  out 
of  thirty-six  millions  are  Moslems.  In  Burma  350,- 
000,  and  in  South  America  160,000,  while  in  Arabia, 
Persia,  Afghanistan  and  Baluchistan  practically  the 
whole  population  is  Mahomedan. 

How  It  Is  Done.  In  Russia  the  state  forbids  any 
Protestant  mission  work,  and  keeps  a  vigilant  eye 
on  all  Christian  missionary  enterprise,  but  the  Mos- 
lem is  free  to  open  schools,  build  churches,  and 
preach  all  he  wants  to.  The  Tartar  is  proud,  self- 
opinionated,  fanatical.  He  indulges  freely  in  blufif, 
and  shows  respect  chiefly  for  others  of  his  kind. 
In  the  presence  of  the  aboriginal  peoples  the  eflfect 
is  marked.  They  are  simple  peasants,  usually  poor, 
wearers  of  the  peasant  girdle,  and  subordinate.  The 
Tartar  is  haughty  and  overbearing.  The  peasant 
ceases  to  wear  the  girdle,  next  he  shaves  his  head, 
and  begins  wearing  the  small  Moslem  cap.  Others 
do  the  same.  They  adopt  Friday  for  Sunday,  get 
a  mulla,  build  a  mosque,  and  the  thing  is   done. 


MAHOMEDAN    WORLD  55 

Other  Tartars  help  them  to  build  the  mosque  and 
thus  they  come  to  feel  themselves  welded  into  a 
great  strong  brotherhood.  These  become  at  once 
enthusiastic  missionaries  to  those  who  yet  remain.* 
In  Africa  the  very  routes  of  the  slave  traders  are 
dotted  with  little  mosques,  and  the  Arab  pays  a  pe- 
culiar respect  to  his  slave  who  becomes  a  Mahome- 
dan.  Influenced  by  the  Moslem  soldiers,  who  are 
on  the  border  line  and  in  the  employ  of  Christian 
Governments,  influenced  by  the  attitude  of  the 
Arab  trader,  filled  with  stories  of  Mahomed's  con- 
quest and  of  Mahomedan  greatness,  the  untaught 
negro  dons  the  Moslem  garb  and  begins  the  game 
of  blufif.  As  soon  as  he  becomes  a  Mahomedan, 
other  Mahomedans  show  him  increased  respect. 
This  becomes  an  unanswerable  object  lesson.  In 
India,  under  the  parental  hand  of  the  British,  and 
surrounded  by  the  Hindoo  population,  Mahomedans 
are  milder  than  elsewhere.  Converts  are  won  some- 
times by  persuasion  and  sometimes  by  bribe,  but 
usually  when  an  idolater  sees  the  folly  of  his  way 
and  wonders  which  way  to  turn,  the  large  Mahom- 
edan community  and  the  hope  of  material  gain  ap- 
peal to  him  as  a  near  approach  to  all  that  he  requires 
in  this  present  life. 

Political  Questions.  From  the  beginning  Ma- 
homed's religion  was  a  semi-political  one.  It  was 
not  a  State-Church,  but  a  Church-State.  In  the 
last  200  years  great  changes  have  come  about  po- 
litically, in  that  very  many  countries  controlled  by 
Mahomedans  have  passed  into  the  political  control 


*"  Moslems   in   Russia,"    an   article    by   Mrs.    Bobrovnikoff   in 
the  Moslem  World  for  January,   1911. 


56  MISSIONS  AND   THE  CHURCH 

of  Christian  Governments.  At  the  present  time  the 
Christian  Governments  of  the  world  rule  over  157 
or  more  millions  of  Mahomedans,  while  non-Chris- 
tian and  non-Moslem  Governments  rule  over  thirty- 
one  millions.  The  Turkish  Government  rules  over 
fifteen  millions,  while  other  Moslem  Governments 
rule  over  twenty-one  millions  of  Moslems.  The 
Dutch  Government  deals  with  her  subject  Mahom- 
edans in  a  firm  and  fair  manner.  The  British  Gov- 
ernment, in  her  extreme  endeavor  to  show  impar- 
tial justice  to  all,  often,  without  doubt,  gives  the 
advantage  to  the  non-Christian,  especially  when  the 
plea  is  put  forward  with  respect  to  interference  in 
religion.  It  is  scarcely  believable  that  England 
should  permit  the  Bible  to  be  excluded  from  the 
Gordon  Christian  College  and  the  Koran  be  taught 
in  its  stead ;  that  in  Egypt  Friday  should  be  kept 
as  a  day  of  rest  instead  of  Sunday,  and  that  soldiers 
of  the  British  Crown  should  be  required  to  salute 
Moslem  relics.  It  is  scarcely  believable  that  France 
should  establish  Moslem  schools  with  Moslem 
teachers,  and  include  the  teaching  of  the  Koran  as 
a  part  of  the  curriculum,  even  for  heathen  children. 
Between  England  and  France  on  the  one  hand,  and 
Holland  and  Germany  on  the  other,  the  policy  of 
the  latter,  in  dealing  with  their  Mahomedan  sub- 
jects, indicates  an  appreciable  grasp  of  the  future, 
while  that  of  the  former  indicates  only  a  concern  for 
the  peace  and  prosperity  of  the  passing  hour.  A 
supreme  responsibility  rests  upon  our  Christian 
Governments  in  this  matter.  A  correct  vision  of 
the  future  is  an  essential  characteristic  to  true 
statesmanship. 


MAHOMEDAN    WORLD  57 

Their  Great  Weakness.  Lying  is  allowable  in 
three  cases :  to  a  woman,  to  reconcile  friends,  and 
in  war.  A  fourth  case  also  has  been  added,  a  lie  in 
praise  of  the  prophet.  Mahomedanism  goes  beyond 
the  limit  of  ethical  indulgence  in  its  sanction  of 
slavery,  of  polygamy,  and  of  divorce.  Of  necessity 
the  moral  and  legal  status  of  Moslem  women  is 
very  low.  War  is  sanctioned,  and  religious  war  is 
held  to  be  very  praiseworthy.  A  great  weakness 
that  confionts  thinking  Mahomedans  of  the  better 
class  is  the  nature  of  heaven  and  hell,  the  former 
being  regarded  as  a  place  of  sensual  indulgence,  of 
which  one  will  never  grow  weary,  and  the  latter  a 
place  where  infidels  will  be  burned  with  literal  fire 
forever  and  ever.  God  is  the  Author  of  the  evil 
and  the  good,  and  right  is  right  because  he  wills  it. 
The  end  justifies  the  means,  and  the  end  always 
favors  a  Moslem. 

Their  Great  Strength.  Mahomed  was  a  strong 
man,  who  made  God  in  his  own  image.  In  the  na- 
ture of  the  case  those  who  follow  him  are  a  strong 
people,  surely  not  strong  in  the  principles  of  ethics, 
but  not  wholly  devoid  of  ethics.  The  unity  of  God, 
accepted  without  qualification,  becomes  an  argu- 
ment for  the  unity  of  believers.  Formal  re]:)etition 
of  prayers,  whatever  they  may  be  to  God.  are  not 
without  effect  upon  men.  Mahomedanism  seeks  to 
impress  men  with  a  sense  of  superiority.  The  pil- 
grimage to  Mecca,  adopted  from  the  idolaters  who 
came  to  Mecca  on  pilgrimage  before,  impresses  men 
that  the  whole  world  is  becoming  Moslem.  Ideas 
of  predestination  prevail.  "  God  wills  it,"  is  usually 
enough  to  settle  a  quarrel  or  stir  up  one.    But  their 


58  MISSIONS  AND  THE  CHURCH 

greatest  strength  lies  unconcealed  in  their  being  a 
missionary  people,  with  the  whole  world  as  the 
field.  The  moulvi  is  a  missionary  and  also  the  mul- 
la ;  the  trader  is  a  missionary,  and  also  the  soldier; 
the  farmer  is  a  missionary,  and  also  the  servant. 
Wherever  they  go  they  are  missionaries.  They 
constantly  witness  the  creed,  ''  There  is  one  God, 
and  Mahomed  is  his  prophet."  This  is  what  makes 
them  so  irresistible.  They  expect  to  win  you  rather 
than  that  you  should  win  them.  They  have  some 
truth,  and  are  open  to  nothing  more  of  truth.  They 
believe  in  spreading  the  truth  they  have,  and  act 
accordingly. 

A  Perpetual  Challenge.  Mission  work  for  Mos- 
lems is  growing.  The  work  is  very  encouraging. 
They  make  good  Christians.  In  north  India  some 
200  Christian  preachers  are  of  Mahomedan  origin. 
But  Moslem  activity  is  a  challenge  to  Christian  in- 
difference. The  conflict  for  religious  supremacy  is 
yet  in  the  future.  It  is  a  world  conflict,  and  it  is 
sure  to  come.  It  is  not  a  question  of  arms,  but  a 
conflict  of  ideals,  a  conflict  of  contending  princi- 
ples, a  conflict  for  spiritual  supremacy.  Shall  Mos- 
lem or  Christian  win?  The  issue  lies  between  these 
two.  Would  God  that  every  preacher  and  every 
deacon,  that  every  teacher  and  every  student,  every 
merchant  and  every  farmer  was  an  enthusiastic  wit- 
ness and  missionary  for  the  sublime  truths  of  the 
Great  Teacher  of  Truth.  Even  then  we  could 
count  ourselves  but  unworthy  children  of  our  lov- 
ing Heavenly  Father. 


MAHOMEDAN   WORLD  59 

QUESTIONS 

1.  How  does  the  life  of  Mahomed  before  the  death  of 
Khadija   contrast   with    his   life   that    followed? 

2.  Recount  the  advances  made  soon  after  the  death  of 
Mahomed. 

3.  Contrast  Mahomedanism  one  hundred  years  after 
the  birth  of  Mahomed  with  Christianity  one  hundred  years 
after  the  birth  of  Christ. 

4.  Tell  what  you  can  of  early  efiforts  in  Arabia,  Persia, 
India. 

5.  How  could  they  be  so  divided  and  yet  hang  to- 
gether? 

6.  Give  briefly  the  rise  and  fall  of  the  Turkish  Empire. 

7.  Where  are  Mahomedans  most  active  now?  What 
numerical  strength? 

8.  How  do  they  manage  to  grow  so  persistently? 

9.  Discuss  the  relation  of  religion  to  politics  from  the 
Moslem  standpoint. 

10.  What  is  the  principal  source  of  strength  to  Mahom- 
edanism? 

11.  Is  the  Spirit  of  Jesus  found  in  his  followers  as  the 
spirit  of  Mahomed  is  found  in  Mahomedans? 

12.  Can  you  as  a  Christian  do  less  for  the  spread  of  the 
religion  of  Jesus  throughout  the  world  than  an  ordinary 
Mahomedan  does  to  spread  the  religion  of  Mahomed? 

SUGGESTED   BOOKS   FOR  ADDITIONAL 
READING 

"  The  Moslem  World,"  by  Zwemer.  Missionary  Educa- 
tion Movement,  N.  Y.,  50c. 

"  Islam  and  Christianity  in  India  and  the  Far  East," 
Wherry.      Revell,   $1.25. 

"  The  Reproach  of  Islam,"  by  Gairdner.  Missionary  Edu- 
cation Movement. 

"  The  Moslem  World,"  quarterly.     Revell  Co. 

"  The  Muslim  Idea  of  God,"  by  Gairdner.  Christian  Lit. 
Soc.  for  India,  6d. 


60  MISSIONS  AND  THE  CHURCH 

"  Tracts  for  Mahomedans,"  seventeen  bound  together. 
Rouse,  9d.  Same  place. 

Schaff-Herzog  and  other  Encyclopedias. 

"  Islam  in  China,"  by  Broomhall.  China  Inland  Mission, 
$2. 

"  Aspects  of  Islam,"  by   MacDonald.     MacMillan,  $1.50. 

"  Islam  and  the  Oriental  Churches,"  by  Shedd.  Presby- 
terian Board  of  Publication,  50c. 

"  Islam,  A  Challenge  to  Faith,"  by  Zwemer.     S.  V.  M.,  $1. 

"  Daylight  in  the  Harem,"  by  Van  Sommer  &  Zwemer. 
Revell,  $1.25. 

"  Mohammed  and  the  Rise  of  Islam,"  by  Margoliouth. 
Putnam,  $1.50. 


CHAPTER  V 

The  Mormon  World 

Another  Religion.  'Twas  in  Vermont,  only  the 
fifth  year  of  last  century,  that  Joseph  Smith,  Jr.,  was 
born.  He  came  of  a  very  ordinary  family,  and  re- 
ceived practically  no  education.  Moreover,  in  the 
community  he  gained  a  very  unsavory  reputation. 
There  were  in  those  days  many  who  believed  in  the 
possibility  of  rendering  one's  self  invisible;  also  of 
knowing  things  by  means  of  a  certain  stone,  and 
other  such  superstitions.  Joseph  bought  a  stone  of 
this  kind,  and  began  seeing  visions  and  dreaming 
dreams.  He  was  about  twenty-two  years  old  when 
he  found  the  "  Golden  Bible,"  and  the  same  year 
eloped  with  Mary  Hale  when  her  parents  objected 
to  their  marriage.  It  was  a  time  of  rehgious  excite- 
ment. William  Miller  was  proclaiming  the  return 
of  the  Lord  in  1840.  Alexander  Campbell  was  hold- 
ing religious  debates.  Joseph  had  been  impressed 
in  certain  revival  meetings.  He  had  held  back  be- 
cause he  felt  that  all  rehgions  could  not  be  right. 
He  had  pondered  over  James  1 :  9.  He  had  prayed 
and  thought  he  saw  a  vision.  Two  brilliant  person- 
ages stood  before  him.  He  asked  them  which  sect 
he  should  join.  They  answered  that  he  should 
join  neither;  that  a  new  revelation  should  soon  be 
given.    After  a  few  years  he  again  saw  a  vision,  and 

61 


62         MISSIONS  AND  THE  CHURCH 

a  voice  informed  him  that  the  time  was  at  hand, 
that  he  had  been  chosen  to  do  a  special  work  in 
bringing  in  the  needed  reformation,  and  thereafter 
the  Lord  would  soon  come.  The  voice  also  told 
him  of  golden  plates  hidden,  and  other  essentials 
for  the  work.    These  were  claims  that  he  made. 

The  Supposed  Story.  Many  hundreds  of  years 
before  Christ,  at  two  or  three  different  times,  com- 
panies of  colonists  found  their  way  to  America. 
After  the  resurrection,  Christ  came  also  to  the  peo- 
ple here,  giving  them  the  pure,  simple  truth  of  the 
Gospel.  The  church  flourished  exceedingly,  having 
continued  in  the  apostolic  order,  with  apostles, 
prophets,  pastors,  teachers,  and  evangelists,  with 
the  same  ordinances,  the  same  gifts,  and  the  same 
powers  as  the  church  of  the  first  century  had  in 
Palestine.  But  they  also  fell  away  from  the  truth, 
wars  ensued,  and  finally  some  hundreds  of  years 
ago,  the  last  man  (Mormon)  was  told  in  a  vision 
to  write  the  record  complete,  and  bury  it  for  future 
ages.  The  voice  told  Joseph  where  he  would  find 
the  buried  treasure.  And  as  it  was  written  in  odd 
characters,  he  also  found  a  key  for  purposes  of 
translation.  This  is  the  plot  of  the  "  Book  of  Mor- 
mon." 

Something  More  Plausible.  There  are  two  prob- 
able theories:  One  is  that  Joseph  Smith,  Jr., 
worked  out  the  whole  story  himself.  There  are 
good  reasons  for  so  thinking.  The  other  is  that 
Sydney  Rigdon,  who  was  with  him,  had  had  access 
to  a  tale  written  by  Solomon  Spaulding,  who  made 
a  failure  of  the  ministry  and  became  an  unbeliever. 
Rigdon  was  disfellowshiped  by  the  Baptists,  later 


MORMON   WORLD  63 

dropped  by  Alexander  Campbell,  then  joined  in 
with  Joseph  Smith,  Jr.  He  had  worked  in  a  Pitts- 
burgh printing  office,  and  may  have  copied  and 
given  Smith  the  story  which  became  the  plot  of  the 
Mormon  Bible,  for  the  prophet  never  allowed  any 
one  to  see  the  golden  breastplate,  nor  the  golden 
tablets.  A  Spaulding  manuscript  is  now  in  Oberlin 
College. 

Organized  Beginnings.  April  6,  1830,  with  six 
members  the  "  Church  of  Jesus  Christ  of  Latter-Day 
Saints  "  was  organized  in  the  State  of  New  York. 
Converts  increased.  Both  revelation  and  prophecy 
were  claimed  for  the  prophetic  office.  Prophet 
Smith  received  revelations  from  time  to  time.  A 
revelation  that  caused  them  and  their  neighbors  a 
great  deal  of  trouble,  was  this :  "  I  will  consecrate 
the  riches  of  the  Gentiles  unto  my  people."  This 
sanctioned  stealing  from  non-Mormons.  When  an 
unbelieving  woman  destroyed  for  the  prophet  116 
pages  of  his  translation,  he  took  it  for  a  trick  to 
catch  him,  and  got  a  revelation  that  he  should  not 
reproduce  them,  but  proceed  with  other  parts  of  the 
book,  equally  essential. 

They  removed  from  New  York  to  Ohio,  then  to 
Nauvoo,  111.,  and  to  Missouri.  They  were  driven 
out  of  Missouri,  and  at  Nauvoo  their  development 
seemed  a  success,  until,  at  the  dedication  of  their 
new  temple,  which  was  later  destroyed  by  fire,  the 
prophet  appeared  like  a  lieutenant  general.  He  had 
declared  that  he  was  called  to  rule  both  in  church 
and  state  throughout  the  world,  and  that  if  not  let 
alone  he  would  be  a  second  Mahomed  to  this  gen- 
eration.   He  was  accused  of  being  too  intimate  with 


64  MISSIONS  AND  THE  CHURCH 

female  members.  Many  withdrew  from  the  church, 
and  there  arose  great  dissension  within.  The  proph- 
et announced  himself  as  candidate  for  the  Presi- 
dency of  the  United  States,  and  sent  out  2,000  men 
to  electioneer  for  him.  The  issue  came.  The  peo- 
ple arose  against  him.  For  protection  he  surren- 
dered and  was  sent  to  jail.  The  jail  was  surrounded 
by  enraged  citizens,  and  in  trying  to  defend  himself 
with  a  pistol  as  he  attempted  to  escape  he  was  shot ; 
also  his  brother  Hyrum. 

The  Mountain  Meadow  Massacre.  The  "  twelve 
apostles  "  got  themselves  together  and  chose  Brig- 
ham  Young  to  succeed  Prophet  Smith.  Under  his 
leadership  they  determined  to  remove  to  a  remote 
point  West,  and  Utah  was  selected.  In  a  few 
months  it  was  reported  12,000  Mormons  had  left 
Illinois  for  the  West.  From  Arkansas  a  company 
of  Mormons  desired  to  go  to  California,  via  Utah, 
which  Prophet  Young  forbade.  While  in  Mountain 
Meadow  they  were  treacherously  attacked  by  "  In- 
dians," and  a  white  man  appearing  (a  Mormon  he 
was,  too)  promised  to  arrange  for  their  safe  con- 
duct, provided  they  would  surrender  their  guns. 
Marching  man  with  man,  at  a  given  signal  the 
Utah  Mormons  and  "  Indians  "  cut  down  the  Ar- 
kansas Mormons,  then  fell  upon  the  women,  and 
after  horrible  crimes,  killed  all  but  seventeen  little 
children.  Seventeen  years  later  Prophet  Brigham 
Young,  who  had  planned  the  entire  scheme,  surren- 
dered John  D.  Lee  as  the  guilty  man,  and  Lee  was 
executed.  When  the  prophet  went  to  Utah  he  was 
a  poor  man,  but  when  he  died  (1877)  he  was  worth 


MORMON  WORLD  65 

$3,000,000,  husband  of  twenty-five  wives,  and  fathcr 
of  fifty-six  children. 

The  Reorganized  Church.  In  1844  there  began 
to  be  a  reaction  on  the  part  of  better-thinking  Mor- 
mons, chiefly  with  respect  to  the  growing  practice 
of  polygamy  among  them.  These  today  hold  much 
the  same  organization  as  the  regular  Mormons, 
and  much  the  same  doctrines,  only  they  emphatical- 
ly repudiate  polygamy.  They  number  about  50,000 
souls,  claim  that  Joseph  Smith,  Jr.,  was  the  first 
prophet,  and  are  active  in  missionary  operations. 

Doctrinal  Position.  The  faith  of  the  Mormon 
people  is  a  strange  mixture  of  truth  and  error.  The 
trinity  is  eternal.  Father,  Son,  and  Holy  Spirit,  but 
distinctly  separate  one  from  the  other.  The  "  Pearl 
of  Great  Price  "  says,  "  Michael  is  Adam,  the  Father 
of  all,  the  Prince  of  all,  the  Ancient  of  Days."  This 
comes  dangerously  near  to  being  polytheism.  God 
is  an  exalted  Man.  We  shall  be  gods  some  day. 
The  Christ  was  not  begotten  by  the  Holy  Spirit.  He 
atoned  for  all  mankind,  if  they  accept  his  Gospel. 
Only  properly-qualified  men  may  administer  the  or- 
dinances. Only  Mormons  can  be  properly  qual- 
ified. Faith,  repentance,  and  baptism  by  immersion 
are  for  the  remission  of  sins.  Baptism  for  the  dead 
is  practiced.  Children  are  in  a  saved  state  through 
Christ.  The  laying  on  of  hands  is  for  the  reception 
of  the  Holy  Spirit.  Giving  of  tithes  is  obligatory 
upon  all.  They  believe  in  prophecy,  revelation, 
miracles,  and  tongues,  and  hold  the  communion  ev- 
ery Sunday.  Prophet  Brigham  Young  is  perhaps 
most  responsible  for  their  polygamy.     They  even 


66  MISSIONS  AND   THE  CHURCH 

hold  that  the  Lord  Jesus  was  a  polygamist,  and  cite 
Mary  and  Martha. 

Organization.  They  are  organized  for  business. 
Claiming  to  have  the  same  officers  as  were  in  the 
primitive  church,  every  subordinate  is  supposed 
to  give  willing  obedience  to  those  over  him.  A 
prophet  is  chosen  from  the.  first  presidency,  and  the 
office  is  held  for  life.  Every  one  has  the  prophet  in 
the  highest  regard.  His  word  is  the  will  of  the 
Lord.  The  table  below  shows  the  figures  given 
out  by  B.  F.  Roberts,  an  apostle,  a  few  years  ago. 
The  right  column  is  the  succession  of  prophets  unto 
the  present  time : 

First  Presidency,  3 Joseph  Smith.  Jr. 

Apostles,  12,  Brigham  Young 

Patriarchs,  200,  John  Taylor 

High  Priests,  6.800,  Lorenzo  D.  Snow 

Seventies,  9,730,    Wilford   Woodruff 

Elders,  20,000 Joseph  F.  Smith 

Missionary  Zeal.  From  the  very  first  they  have 
been  a  missionary  people.  Otherwise  they  would 
be  today  as  little  known  and  as  few  in  numbers  as 
the  Shakers  or  Ephrataites  or  Harmonites  of  Penn- 
sylvania. Bruce  Kinney  says:  "It  is  not  unusual 
for  a  motorman  on  the  trolley  cars  in  Salt  Lake 
City  to  talk  Mormonism  to  the  unknown  passenger 
standing  beside  him.  A  strange  family  moving  into 
any  Mormon  community  is  soon  visited  by  some 
of  the  priesthood."  They  are  wise  as  serpents  in 
their  approach,  always  seeking  the  line  of  least  re- 
sistance. They  frequently  win  those  who  are  under 
discipline  of  other  churches,  or  who  have  back- 
slidden.    Our  Bible  is  true,  but  not  all  the  truth. 


MORMON  WORLD  67 

More  has  been  given  by  later  prophets.  These  are 
Mormon  prophets  ;  rather,  "  Latter  Day  Saints."  The 
elders  go  out  and  support  themselves ;  rather  say, 
they  beg  their  support  from  others,  but  the  church 
does  not  support  them.  They  remain  in  the  field 
tw^o  years,  and  then,  w^herever  they  are,  a  return 
ticket  is  furnished  them.  In  this  way  about  1,000 
new^  missionaries  are  sent  every  year,  and  2,000  kept 
on  the  field.  Of  these  800  v^ork  in  the  United 
States,  and  1,200  in  other  lands.  They  claim  to  be 
working  in  some  twenty-eight  countries  outside 
the  United  States,  and  average  from  three  to  five 
converts  a  year  per  man.  On  their  return  home, 
ecclesiastical  preferment  awaits  those  who  have 
been  the  most  successful.  As  many  as  can  be  are 
induced  to  go  to  Utah,  where  financial  success  and 
spiritual  happiness  are  promised  them.  Also  coloni- 
zation methods  are  used.  Emigrants  go  to  a  new 
part  of  the  country,  the  church  helps  them,  the 
money  is  duly  returned  with  interest,  but  the  mem- 
bers hold  together,  build  a  church,  and  the  little  new 
church  soon  becomes  a  center  for  mission  work  to 
others. 

The  Political  Side  of  It.  And  now  we  find  Rom- 
an, Moslem,  and  Mormon,  these  three,  but  which 
of  them  is  the  greatest  political  schemer  I  cannot 
tell.  On  several  occasions  the  Federal  Government 
was  led  into  issue  with  the  Mormons.  In  Utah  to- 
day, and  in  some  parts  of  other  Western  States, 
they  control  every  political  move,  and  control  it 
for  their  own,  and  not  the  general  good.  There  is 
no  objection  to  a  Mormon,  or  any  other  kind  of 
Christian  or  non-Christian,  holding  any  office  in  the 


68         MISSIONS  AND  THE  CHURCH 

government,  provided  he  is  strong  enough  to  serve 
the  general  good,  and  as  a  Christian  does  not  violate 
any  teaching  of  the  Gospel.  But  the  Mormon  fails 
to  do  that.  He  works  it  for  his  church.  As  an 
example  of  how^  they  do  it  in  Utah,  we  have  the  case 
of  Lawyer  Crosby,  in  1893,  who  was  "  called  "  to 
leave  Utah  and  go  to  Arizona.  He  was  not  anxious 
to  go,  but  the  call  was  pressed  upon  him.  So  he 
went.  Presently  there  was  a  vacancy  of  the  office 
of  county  attorney,  and  Crosby  was  told  to  be  a 
candidate.     He  was  elected  by  a  good  majority. 

Present  Status.  It  is  said  that  a  man  may  set 
out  from  Alberta,  Canada,  on  horseback,  and  travel 
as  far  as  to  the  interior  of  Old  Mexico,  and  sleep 
every  night  under  a  Mormon  roof.  There  are  many 
who  have  not  felt  free  to  continue  with  the  church 
direct,  but  they  are  nothing  else.  The  CosmopoHtan 
for  April,  1911,  gives  some  astonishing  figures, 
which  I  append,  showing  Mormon  population : 

Arizona 39,000 

California 40,000 

Colorado,    83,000 

Idaho,    81,000 

Montana,    87,000 

Nevada,    22,000 

New  Mexico,    24,000 

Oregon,   58,000 

Utah,    212,000 

Washington,    61,000 

Wyoming,    46,000 

In  this  we  have  a  grand  total  of  753,000.  There 
is  another  estimate  which  gives  America  350,000 
and  Europe  15,000.    These  are  found  in  Great  Brit- 


MORMON  WORLD  69 

aiii,  Switzerland,  Holland,  Belgium,  Germany,  and 
Sweden. 

For  the  Very  Shame  of  It.  When  we  consider 
that  this  "  loathsome,  disgusting  ulcer,"  as  Stephen 
A.  Douglas  publicly  called  Mormonism  (they  are 
polygamists  still),  is  an  American  missionary 
church,  awake  while  some  others  are  asleep,  work- 
ing while  some  others  are  resting,  giving  their 
tithes  while  many  of  us  keep  all  we  can  get,  it 
seems  to  me  we  have  an  unavoidable  challenge,  that 
we  must  do  or  die,  that  we  must  tremendously  wake 
up  to  missionary  possibilities.  What!  Have  we 
not  faith  more  than  these?  or  despise  we  the  Church 
of  God,  and  let  those  without  the  truth  put  us  to 
shame? 

QUESTIONS 

1.  Describe  the  boyhood  of  Smith,  his  dreams  and 
visions. 

2.  Contrast  Smith's  story  of  the  Mormon  Bible  with 
what  may  more  probably  be  the  fact. 

3.  What  do  you  think  of  men  who  pose  as  leaders  and 
teachers  of  religion,  but  with  whom  the  wife  question  is 
doubtful? 

4.  Can  you  name  any  leaders  of  religion  who  have  be- 
come wealthy,  popular,  and  profligate  at  pretty  much  the 
same  time? 

5.  Ask  old  men  to  tell  you  their  remembrance  of  the 
Mountain  Meadow  Massacre.  Compare  it  to  two  other 
treacherous  acts  of  men. 

6.  What  is  the  diflference  between  the  reorganized 
Church  of  the  Latter  Day  Saints  and  the  regular  Mor- 
mons? 

7.  Name  any  religious  leaders,  perhaps  honest  at  first, 
who,  on  attaining  success,  became  either  self-deceived  vic- 
tims or  conscious  impostors  in  their  after-lives. 


70         MISSIONS  AND  THE  CHURCH 

8.  Name  the  doctrines  true  and  false,  of  the  Mormons. 

9.  What  is  the  secret  of  their  tremendous  success? 

10.  If  you,  and  all  your  church,  gave  the  tenth,  what 
would  happen? 

11.  How  does  your  religious  life  and  missionary  zeal, 
with  abundant  truth,  compare  with  the  religious  life  and 
missionary  zeal  of  the  Mormons,  steeped  in  error? 


SUGGESTED   BOOKS   FOR  ADDITIONAL 
READING 

"  Mormonism  Exposed,"  by  Hancock,  $1. 

"  Mormonism,  the  Islam  of  America,"  by  Kinney.    Revell, 

50g. 
"  Pen  Pictures  of  Mormonism,"  Oswalt,  25c. 
"  Schafif-Herzog    Encyclopedia    of    Religious    Knowledge," 

Volume  VIII.    Funk  &  Wagnalls  Co. 


CHAPTER  VI 
A  Survey  of  China 

Ancient  History.  Away  back  in  tlie  dim  ages  of 
the  past,  thousands  of  years  before  Christ,  when 
wandering  tribes  came  into  China  from  the  west 
and  north,  Hke  the  Aryans  to  India,  they  found 
aboriginals  already  there.  With  these  they  became 
somewhat  affiliated,  and  in  time  China  became  a 
great  country  with  a  great  population.  China  is 
the  country  of  Confucius,  who  said,  500  years  be- 
for  Christ :  "  What  you  do  not  want  done  to  your- 
self, do  not  to  others,"  but  in  fuller  explanation  add- 
ed:  "  Recompense  injury  with  justice,  and  kindness 
with  kindness."  He  was  a  teacher,  and  his  sayings 
have  been  treasured  from  generation  to  generation. 
The  sayings  of  the  sages  have  become  the  classical 
lore  of  the  Chinese.  To  memorize  is  to  get  wisdom. 
And  so,  with  the  source  of  the  Chinese  classics  in 
the  dim  past,  the  whole  nation  has  long  been  look- 
ing back  to  their  one  time  greatness,  and  feeling 
that   their  whole   advance   is   from   bad   to   worse. 

Three  Religions.  Not  alone  the  teaching  of  Con- 
fucius has  found  a  place  in  the  hearts  of  the  Chinese, 
but  also  that  of  Taoism  and  of  Buddhism.  Many 
of  the  people  adhere  to  all  three,  scarcely  discern- 
ing the  difference.  Confucianism  supplies  the  felt 
need  of  a  moral  code,  suggesting  what  should  be 

71 


72  MISSIONS  AND  THE  CHURCH 

done  and  what  not.  Taoism  appeals  to  the  super- 
stitious nature  of  men,  with  its  constant  suggestion 
of  the  yet-to-be-found  eHxir  of  immortaHty.  And 
Buddhism  deals  more  with  mythical  teaching  and 
metaphysics,  together  with  a  vague  aspiration  for 
reincarnation.  Confucianism  is  much  the  opposite 
of  Buddhism,  yet  millions  of  the  people  have  ad- 
hered to  all  three  religions  without  thought  of  in- 
consistency. Very  early  in  its  history  Mahomedan- 
ism  found  its  way  to  China,  chiefly  through  traders 
from  Mahomedan  countries. 

Early  Christian  Efforts.  There  is  a  tradition  that 
the  Apostle  Thomas  came  from  India  to  China,  and 
spent  some  time  evangelizing  there.  But  it  is  cer- 
tain that  the  Nestorians  had  successful  mission 
work  in  China  in  the  eighth  century,  for  in  1625  a 
black  marble  tablet  was  discovered,  in  the  Province 
of  Shansi,  on  which  was  written,  in  781  A.  D.,  a 
record  of  the  founding  of  the  "  Illustrious  Doctrine." 
By  order  of  the  Governor  of  the  Province  this  tab- 
let was  recently  taken  in  from  an  open  field  to  a 
place  of  safe  keeping.  In  the  thirteenth  century 
there  were  many  churches,  according  to  Marco  Polo. 
But  in  later  years  everything  was  destroyed  save 
the  tablet  and  Marco  Polo's  statement,  which  be- 
fore the  discovery  of  the  tablet  had  been  very  much 
questioned.  In  1292  Roman  Catholic  Missions 
again  made  entrance,  and  at  one  time  they  reported 
"  30,000  infidels  converted."  Then  came  a  change 
of  dynasties.  The  indefatigable  Francis  Xavier 
made  his  way  towards  China,  but  died  on  an  island 
without  having  accomplished  the  desire  of  his 
heart.     After  thirty  years  two  other  Jesuits   sue- 


SURVEY  OF  CHINA  73 

ceeded  in  entering  China  and  opening  a  work.  Their 
efforts  were  attended  with  success,  reaching  Peking 
in  1601.  The  family  estate  near  Shanghai,  of  one 
of  the  hterati  who  became  a  Christian  then,  whose 
daughter  became  a  foster-mother  to  the  infant 
church,  is  now  perhaps  the  most  important  center 
of  Roman  Catholic  influence  in  China.  At  the  end 
of  a  century  and  a  half,  again  by  the  decree  of  an 
emperor,  the  missionaries  -were  expelled  and  the 
Christians  put  to  the  utmost  test,  all  the  churches 
being  destroyed. 

Modern  Christian  Effort.  Robert  Morrison 
reached  China  in  1807.  His  work  was  the  inevitable 
foundation  work  which  appears,  to  those  of  us  who 
come  later,  to  have  been  so  Herculean.  His  great 
work  was  the  translation  of  the  Bible,  followed  with 
a  dictionary.  Then  with  the  development  of  work 
came  schools  and  colleges.  Missionary  societies 
were  not  slow  to  see  the  opportunity,  even  though 
it  meant  great  privation  and  suffering,  to  lead  a 
nation  to  the  truth,  and  the  number  of  missionaries 
as  well  as  the  number  of  mission  boards  increased 
throughout  the  century,  till  by  the  end  of  last  cen- 
tury there  were  about  a  thousand  Protestant  and 
about  a  thousand  Catholic  missionaries  there,  to- 
gether with  nearly  every  form  of  Christian  endeavor 
known  to  any  part  of  the  world. 

Differences  in  Christianity.  There  has  long  been 
a  distinct  difference  between  the  methods  of  the 
Catholics  and  Protestants  in  China.  First,  many 
years  ago,  to  provoke  the  least  resistance,  the 
Catholics  semi-sanctioned  the  Chinese  ancestor  wor- 
ship,  which    made   great   difficulty   later.      At   the 


74  MISSIONS  AND  THE  CHURCH 

present  time  the  Catholics  put  schools  first  in  their 
plan  of  operations,  with  literature  a  close  second 
(the  Bible  excepted).  The  Protestants  have  thus 
far  put  medical  work  first,  and  the  circulation  of 
the  Bible  and  other  literature  a  close  second,  with 
schools  and  colleges  and  hospitals  all  holding  a 
relatively  important  place.  The  Catholics  have 
sought  government  favor  whenever  they  could  get 
it,  and  have  welcomed  the  recognition  of  a  bishop 
as  equal  in  rank  with  an  officer  in  the  court;  while 
the  Protestants  in  every  possible  way  have  sought 
to  avoid  the  political  issues  of  the  day,  have  kept 
aloof  from  all  intrigue,  and  have  refused  the  recog- 
nition of  rank  for  a  bishop,  while  yet  adding  every 
strength  to  all  true  reform.  These  are  the  chief 
differences  between  the  methods  of  the  two,  but 
among  Protestants  themselves  the  differences  are 
minimum.  I  cannot  but  feel  that  the  globe-trotter 
who  said,  "  The  Chinaman  is  perplexed  by  the  600 
different  denominations  of  Christians,  and  the  600 
different  theories  of  salvation  which  they  repre- 
sent," committed  an  almost  inexcusable  libel  against 
the  truth,  against  the  unity  of  spirit  shown  by  the 
missionaries,  and  against  the  intelligence  of  the 
Chinese,  who,  as  a  general  thing,  know  missionaries 
more  intimately  than  globe-trotters  do.  He  certain- 
ly was  moved  by  a  feeling  of  jealousy  against  the 
success  of  the  missionaries,  else  he  could  not  have 
stooped  to  such  a  misrepresentation.  'Twas  either 
so,  or  else  'twas  gross  ignorance  of  the  situation. 
One  mission  board  alone,  at  the  present  moment, 
has  over  a  thousand  missionaries  on  this  field. 
A  Parable.     The  Chinaman  has  reproduced  the 


SURVEY   OF   CHINA  75 

parable  of  the  Good  Samaritan.  A  man  dreamed 
that  he  had  fallen  into  a  deep  well,  and  there  was 
none  to  help.  After  a  long  time  there  came  one 
(Confucius)  who  heard  his  cry.  He  looked  down 
into  the  well  and  began  to  say  he  was  a  fool  for 
having  fallen  into  it ;  men  ought  to  avoid  such 
places.  There  are  rules  of  life  adapted  to  the;  need 
of  every  one,  why  should  not  a  man  abide  by  the 
rules?  And  so  saying,  he  moved  meditatively  on. 
Another  (Buddha)  came  with  a  semblance  of  India 
on  him.  He  bent  over  and  began  to  say  that  the 
evils  of  this  world  are  largely  imaginary.  A  well 
exists  because  we  think  so.  All  pain  is  unreal  and 
imaginary.  If  he  were  to  make  himself  believe 
there  is  no  well,  he  would  find  himself  delivered 
from  his  difficulty.  And  he  passed  on.  Almost  in 
despair  he  kept  shouting  for  help.  'Twas  all  he 
could  do.  Another  came.  He  had  a  wonderfully 
sympathetic  face.  He  climbed  right  down  to  where 
the  man  was,  in  the  well,  took  a  gentle  and  firm  hold 
of  him,  and  then  ascended  to  the  top.  When  out, 
he  put  him  on  his  feet,  and  was  about  to  go  away. 
The  man  who  was  saved  had  found  his  Savior. 
That  was  Jesus. 

The  Taiping  Rebellion.  For  267  years  the  Man- 
chus  have  ruled  the  Chinese.  It  has  been  an  un- 
popular dynasty,  coming  upon  them  from  the  north. 
In  1864  there  was  what  is  known  as  the  Taiping 
Rebellion,  an  attempt  to  throw  off  the  yoke,  which 
lasted  fourteen  years  and  affected  nearly  the  whole 
of  the  great  Yang-tse  Valley.  As  the  direct  result 
it  has  been  estimated  that  20,000,000  people  lost 
their  lives.     But  the  rebellion  failed  in  its  purpose, 


76  MISSIONS  AND  THE  CHURCH 

for  as  soon  as  power  began  to  come  into  the  hands 
of  the  leaders,  they  showed  the  same  miserable  in- 
discretions for  which  the  Manchus  had  been  so 
rightly  blamed.  These  efforts  to  cast  off  the  yoke 
were  oft-recurring. 

The  Boxer  Uprising.  At  the  time  of  the  crusade 
of  the  "  Big  Knife  Society,"  in  1900,  there  was  an 
unconcealed  feeling  abroad  that  the  missionaries 
were  the  root  cause  of  the  whole  matter.  We  rec- 
ognized this  feeling  among  certain  classes  in  India. 
It  was  manifest  at  home.  The  real  causes  of  the 
Boxer  uprising  must  be  assigned  to  the  fear  of  the 
aggressive  attitude  of  foreign  nations,  a  feeling  that 
railways  worked  specially  to  the  advantage  of  the 
foreigner,  that  mining  concessions  meant  the  same, 
a  fear  that  the  introduction  of  modern  machinery 
would  throw  millions  out  of  employ,  and  a  natural 
suspicion  that  all  Europeans  could  have  only  Euro- 
pean interests  at  heart;  therefore  merchant  or  mis- 
sionary, to  drive  out  or  beat  down  all  foreigners,  and 
everything  pertaining  to  them  was  the  only  hope 
of  China.  Christianity  to  them  was  a  "  foreign  re- 
ligion," and  often  when  the  rebellion  was  at  its 
worst,  the  native  Christian  was  given  a  chance  to 
recant  or  be  slain.  How  many  times  the  mark  of 
the  cross  was  made  rudely  on  the  ground,  and  the 
Christians  given  the  chance  of  tramping  it  under 
foot  to  save  their  lives,  no  one  shall  ever  know.  In- 
numerable instances  of  the  modern  martyr  spirit 
were  shown.  "A  Chinese  preacher  was  beaten  on 
the  bare  back  with  one  hundred  blows,  then  bidden 
to  choose  between  apostasy  and  another  hundred 
blows.    Half  dead  he  gasped,  '  I  value  Jesus  Christ 


SURVEY   OF   CHINA  77 

more  than  life,  and  I  will  never  deny  him.'  When 
merciful  unconsciousness  came  he  was  left  for  dead, 
but  a  friend  took  him  secretly  and  nursed  his 
wounds  till  he  recovered,  and  today  he  bears  about 
in  his  happy  body  the  marks  of  the  Lord  Jesus." 
Among  the  martyrs  there  were  many  who  witnessed 
a  good  confession,  and  went  willing  to  the  death.  Al- 
together 135  Protestant  missionaries  and  fifty-three 
children,  thirty-five  Roman  Catholic  fathers  and 
nine  sisters,  in  addition  to  a  large  number  of  Chi- 
nese Christians,  variously  estimated  at  from  10,- 
000  to  40,000,  were  victims  in  this  dreadful  persecu- 
tion. 

The  Blood  of  the  Martyrs.  Instead  of  this  whole- 
sale massacre  putting  an  end  to  mission  work  and 
the  Christian  religion,  it  really  just  got  it  going. 
The  Chinese  saw  what  the  Christians  stood  for, 
saw  them  die  and  could  not  understand.  The  na- 
tive church  got  its  baptism  of  blood.  The  mission- 
aries stood  for  the  highest  ideal,  for  the  greatest 
good  of  the  greatest  number.  They  proved  their 
claim  that  they  were  not  political  spies.  At  the 
time  of  the  Boxer  uprising  there  were  about  100,000 
Christians.  These  have  grown  to  more  than  250,000 
today.  Two  high  officials  agreed  with  the  foreign 
consuls  that  if  they  would  keep  the  gunboats  out 
of  the  Yang-tse  River,  they  would  check  the  up- 
rising in  that  part  of  the  country.  And  they  did. 
When  the  empress  dowager  issued  her  orders  to 
*'  Slay  all  foreigners,"  these  men  changed  the  first 
word  of  the  order  to  "  Protect,"  and  sent  it  forth. 
Where  they  had  influence  there  was  little  or  no 
murder.     When  she  found  out  what  they  did,  it  is 


78  MISSIONS  AND  THE  CHURCH 

said  she  ordered  them  sawn  asunder.  One  said  to 
him  who  was  superintending  the  tragedy:  "  I  die 
innocent.  In  years  to  come  my  name  will  be  re- 
membered with  gratitude  and  respect,  long  after 
you  evil-plotting  princes  have  met  your  well-de- 
served doom."  Turning  to  his  companion,  he  said : 
"  We  shall  meet  anon  at  the  Yellow  Springs  [the 
spirit  world].    To  die  is  only  to  come  home." 

The  Plague  of  1911.  The  bubonic  plague  has  of- 
ten visited  China,  even  the  same  as  we  have  in  India, 
but  the  year  1911  witnessed  a  specially  virulent 
type  of  not  only  bubonic,  but  pneumonic  plague. 
Persons  fleeing  from  it,  having  become  infected,  on- 
ly carried  the  infection  to  other  centers.  It  was 
particularly  bad  in  Manchuria,  in  Mongolia  and 
North  China.  Nearly  50,000  fell  before  its  ravages. 
On  one  occasion  an  official  being  appealed  to  for 
help,  said,  "  Let  the  people  die;  we  have  too  many 
of  them."  On  this  occasion,  which  was  the  first  to 
be  dealt  with  so,  the  Chinese  officials  tried  Western 
methods  to  combat  the  disease,  and  the  missionaries 
bore  a  willing  part  of  the  burden.  At  Mukden,  the 
Free  Church  Mission  medical  doctors  were  placed 
in  charge.  Dr.  Jackson  became  infected  and  suc- 
cumbed. At  a  memorial  service  held  at  Mukden, 
the  Viceroy  of  the  Province  was  present  and  made 
a  brief  address,  in  which  he  used  these  touching 
and  remarkable  words:  "O  spirit  of  Dr.  Jackson, 
we  pray  you  to  intercede  for  the  twenty  million 
people  in  Manchuria,  and  ask  the  Lord  of  Heaven 
to  take  away  this  pestilence,  so  that  we  may  once 
more    lay   our   heads   in    peace   upon    our   pillows. 


SURVEY   OF   CHINA  79 

Noble  spirit,  who  sacrificed  your  life  for  us,  help 
us  still,  and  look  down  in  kindness  upon  us  all." 

The  Famine  of  1911.  In  1,000  years  no  fewer 
than  800  famines  have  come  to  China.  Some  of 
these  have  been  of  wide  area,  and  have  come  with 
alarming  frequency.  That  of  1911  was  in  the  Yang- 
tse  Basin,  caused  by  an  overflow  of  that  great  river, 
as  has  so  often  happened  in  the  past.  When  tens 
of  thousands  are  thus  thrown  onto  the  verge  of  star- 
vation because  a  great  river  overflows  its  banks,  and 
that  frequently,  one  instinctively  thinks  of  modern 
engineering  ability,  and  indulges  the  prayer  that 
the  new  government,  strongly  backed  by  healthful 
Christian  influences,  will  be  able  to  adjust  this  great 
cause  for  distress. 

The  Revolution  of  1911.  The  break  with  the  past 
was  sudden,  but  its  coming  was  slow  and  sure. 
The  war  between  China  and  Japan  taught  its  les- 
son. The  war  between  Russia  and  Japan  was  won- 
derful in  its  significance.  The  attempt  by  other  gov- 
ernments to  appropriate  more  lands  put  into  the 
minds  of  all  thoughtful  Chinese  one  great  question : 
How  can  we  withstand  foreign  governments?  It 
was  clear  that  the  old  ways  would  never  bring  China 
up  to  any  higher  standard  than  the  present,  for  they 
had  been  long  time  proving  it.  Within  the  court  the 
same  opinion  prevailed.  The  young  emperor  had 
caught  the  idea.  He  began  issuing  reform  edicts. 
No  one  knew  what  to  expect  next.  The  empress 
dowager  was  called  to  check  him  in  his  eager  anxi- 
ety to  make  things  go.  The  first  parliament  had 
been  assembled  (Oct.  14,  1909)  and  sat  forty  days. 
An  edict  had  been  issued  to  prepare  a  constitution. 


80  MISSIONS  AND  THE  CHURCH 

The  difference  between  Manchus  and  Chinese  had 
long  been  a  burden  to  the  latter.  In  the  north  the 
feeling  was  strong  against  an  increased  taxation.  The 
foreign  railway  loan  added  fuel  to  the  flame.  In 
the  south  a  republic  was  demanded.  Oct.  10,  1911, 
the  first  outbreak  of  the  revolution  began.  Dr.  Sun 
Yat  Sen  was  made  provisional  president.  Province 
after  province  declared  for  a  republican  government. 
There  was  no  other  recourse.  The  throne  was  ab- 
dicated. The  People's  Army  numbered  20,000  men. 
There  were  few  mistakes  made.  Yuan  Shi  K'ai 
was  chosen  president,  and  the  great  revolution  was 
well  under  way.  A  year  after  (Oct.  10,  1912)  the 
people  joyfully  celebrated  their  first  "  fourth  of 
July." 

Rapid  Changes.  On  Feb.  18,  1911,  the  old  new- 
year  was  celebrated  for  the  last  time.  After  that. 
New  Year's  Day  was  January  1.  The  queue  was  of 
Manchu  origin,  and  a  sign  of  subordination.  Great 
queue-cutting  meetings  were  held,  and  in  the  larger 
cities  today  not  a  queue  is  to  be  seen.  The  govern- 
men  has  appropriated  the  temples  for  public  uses, 
either  for  quartering  the  soldiers  or  for  school  pur- 
poses. Buddhist  nunneries  have  been  abolished  by 
act  of  government,  and  the  buildings  turned  to 
public  good.  In  Canton  alone  300  nuns  had  been 
living  on  public  charity,  and  rendering  nothing  for 
what  they  got.  The  Manchus  have  been  in  China 
much  like  the  Brahmins  in  India,  in  their  haughty 
demeanor  towards  those  whom  they  regard  as  lower 
classes.  The  new  government  attempts  to  abolish 
a  common  evil  of  the  East,  the  "  official  dignity  " 
of  the  officials.     Every  man  is  mister,  and  that  is 


SURVEY   OF   CHINA  81 

the  end  of  it.  Plain  wool  and  cotton  material  are 
to  be  preferred  to  silks  and  satins.  This  year  the 
dress,  which  Western  people  have  always  felt  was 
a  bit  outlandish,  was  decreed  to  be  changed,  that  a 
woman  should  wear  a  blouse  and  skirt,  and  a  man 
wear  coat  and  pants,  and  a  western-fashion  hat. 
English  has  been  chosen  as  the  language  of  the  uni- 
versity, and  students  are  digging  out  an  up-to-date 
alphabet  for  the  Chinese.  So  constant  are  the 
changes  that  any  book  on  China  is  out  of  date  by 
the  time  it  is  off  the  press,  and  the  only  way  to  keep 
up  is  to  cut  the  telegrams  from  the  newspapers  and 
paste  them  in  the  back  of  the  best  book  on  China 
one  can  get. 

And  the  Missionary?  All  these  changes  may  not 
have  any  religious  significance.  On  the  other  hand, 
any  one  who  knows  how  religion  and  custom  have 
been  intertwined  for  ages  all  over  the  East  will 
easily  see  that  a  change  so  sweeping  in  all  the  com- 
mon customs  does  signify  the  possibility  and  im- 
minence of  a  great  change  in  religion  as  well. 

Are  They  in  Earnest?  At  the  time  of  the  Boxer 
uprising,  when  so  many  thousands  chose  rather  to 
die  than  give  up  the  faith,  the  question  of  whether 
they  were  really  in  earnest  was  forever  settled. 
And  today  the  same  spirit  prevails.  The  whole 
church  averaged  in  1903  just  $2.50  for  religious 
purposes.  Young  men  sometimes  finish  their  school 
work,  and  with  an  opportunity  of  earning  perhaps 
as  high  as  $100  a  month,  take  $5  or  $10  a  month  in- 
stead, that  they  may  be  the  pastor  of  a  needy,  grow- 
ing church,  and  thus  in  larger  degree  glorify  God. 
"  China's  New  Day  "  gives  this  interesting  illustra- 


82  MISSIONS  AND  THE  CHURCH 

tion :  "  Mark  was  married  to  Sarah  the  day  he 
graduated.  Now  Sarah  was  as  fond  of  a  fine  silk 
gown  as  any  woman.  She  was  anxious  to  have  a 
good,  comfortable  home.  If  her  husband  entered 
business  he  could  begin  with  a  salary  of  $25  to  $50 
a  month,  while  if  he  entered  the  church  as  a  preach- 
er he  would  receive  but  five  dollars  a  month,  with 
no  hope  at  that  time  of  ever  getting  more  than  ten. 
The  day  Mark  graduated  they  were  married.  That 
evening  Sarah  said  to  him :  '  Mark,  what  are  you 
going  to  do? ' 

"  '  Oh,  I  don't  know.    What  do  you  think? 

"  *  I  have  heard  you  speak  in  the  church.  God  has 
called  you  to  preach.' 

"'Yes,  but  what  are  we  going  to  live  on?'  that 
is  the  eternal  interrogation  when  a  man  takes  upon 
himself  the  responsibility  and  the  support  of  a  home. 

"  *  Mark,  if  God  calls  you  to  preach,  God  will  take 
care  of  us,'  said  Sarah,  and  they  knelt  together  and 
prayed.  The  next  morning  Mark  went  to  the  mis- 
sionary who  had  helped  him  through  college  and 
told  him  he  was  willing  to  give  his  life  to  the  min- 
istry of  the  Gospel." 

Signs  of  Promise.  President  Yuan  is  not  a  Chris- 
tian, but  is  favorable  to  all  that  makes  good  for  the 
nations,  and  he  feels  that  Christianity  makes  good. 
He  has  his  children  in  a  Christian  Mission  School, 
and  sends  gifts  in  aid  of  the  institution.  Sun  Yat 
Sen  is  a  Christian,  and  is  careful  in  the  exercise  of 
his  religion.  He  never  attacks,  but  deals  kindly, 
as  though  he  felt  the  need  of  the  other  fellow,  in 
all  his  conversations.  The  head  of  the  great  shops 
at  Hankow  is  a  Christian,  the  son  of  one  of  the  old 


SURVEY  OF  CHINA  83 

mission  workers  of  former  years.  The  new  Gov- 
ernor of  Kinchow  is  a  Christian.  When  the  new 
Y.  M.  C.  A.  Buildings  were  dedicated  at  Peking  re- 
cently, the  under  secretary  of  state  was  there  to 
represent  the  president.  He  is  a  graduate  of  Yale, 
and  a  Christian.  One  Ou-Yang  is  a  wealthy  man, 
well  educated,  and  on  one  occasion  was  rescued 
from  drowning  by  a  fisherman.  He  learned  that  the 
fisherman  was  a  Christian.  Later  he  heard  preach- 
ing in  Tsientsin.  Then  he  became  a  Christian: 
Since  he  has  decided  to  spend  himself  and  his  wealth 
in  Christian  philanthropy.  Another:  The  president 
of  the  Canton  Christian  College  was  a  Christian. 
He  was  drawing  $900  a  year  in  the  service.  The 
new  republic  sought  to  have  him  become  chairman 
of  the  Board  of  Education  at  Canton.  He  went  to 
the  college  and  made  the  proposition  as  follows : 
"Allow  me  to  retain  my  position  and  salary  as  head 
Chinese  teacher  in  the  college,  but  give  me  time  to 
direct  the  Board  of  Education  in  this  work,  and  I 
will  take  my  salary  of  $4,000  in  that  position  and 
turn  it  over  to  the  college." 

America  Sets  the  Standard.  The  government, 
choosing  to  become  a  republic,  necessarily  looks  to 
America  for  leadership.  Many  of  their  best  men 
have  been  educated  in  American  colleges.  There 
are  not  fewer  than  700  Chinese  students  in  America 
now.  The  indemnity  fund  sends  about  fifty  here 
yearly,  and  keeps  them  here  seven  years  for  educa- 
tion. The  American  Government  has  shown  China 
no  selfish  spirit  in  all  her  dealings,  and  was  the  first 
to  recognize  the  republic.     Mr.  J.  Campbell  White 


84  MISSIONS  AND  THE  CHURCH 

sums  up  some  of  the  reasons  given  why  China  feels 
friendly  to  Americans: 

1.  The  United  States  refused  to  participate  in  the 
opium  traffic  or  the  Chinese  coolie  trade. 

2.  There  was  no  desire  to  encroach  on  the  terri- 
torial rights  of  China. 

3.  Her  action  in  contending  for  the  integrity  of 
China. 

4.  The  remission  of  part  of  the  Boxer  indemnity. 
(Of  twenty  million  dollars  thirteen  were  remitted. 
These  made  the  indemnity  fund  for  education  of 
Chinese  students  in  America,  and  support  the 
Chinese-American  School  of  Preparation,  where 
students  intending  to  study  in  America  may  become 
better  equipped.) 

Our  Efforts  in  China.  The  Brethren  have  entered 
Shansi  Province  for  work  in  China.  That  presents 
a  great  field  for  our  labors.  There  are  altogether 
six  missionary  societies  in  the  province,  and  they 
all  have  more  than  they  can  do.  The  missionaries 
live  some  seventy-five  miles  apart,  and  the  popula- 
tion is  on  an  average  150  to  the  square  mile.  And 
we  have  a  dozen  missionaries  there.  O  brother! 
Does  it  not  make  you  feel  ashamed  to  think  of  this 
great  opportunity,  to  think  of  the  eagerness  shown 
on  the  part  of  the  vast  numbers  of  the  people,  to 
think  of  the  sacrifice  made  willingly  by  some  who 
have  accepted  the  Gospel,  and  then  think  that  for 
that  great  task  we  have  appointed  a  dozen  mission- 
aries? We  ought  to  make  that  number  fifty  inside 
the  next  five  years.  Less  it  seems  to  me  would 
indict  us  of  criminal  neglect.  The  Board  is  ready 
to  do  it.    They  depend  on  the  men  and  the  women 


SURVEY   OF   CHINA  85 

who  can  go,  on  the  faithful  members  who  will  back 
them  in  their  going,  and  pray  for  them,  and  make 
their  staying  possible.  The  field  falling  to  our 
activities  there  is  about  seventy-five  miles  wide  and 
200  miles  long.  We  have  a  dozen  missionaries  set 
apart  to  do  the  work,  and  God  wants  that  we  shall 
get  it  done.  He  has  no  other  plan  for  the  people 
there.  He  depends  on  you  and  me.  The  people  of 
Shansi  are  awakening  to  their  needs  somewhat. 
Last  year  a  movement  was  set  on  foot  to  form  an 
indigenous  Christian  Society.  The  people  are  awak- 
ening to  the  fact  that  Christ  is  the  Savior  of  the 
Chinaman,  and  they  will  find  him  in  some  way  or 
other.  It  does  seem  to  me  that  if  we  will  have  a 
part  and  lot  in  this  matter,  we  will  have  to  get  it  by 
more  strenuous  effort  than  what  the  support  of  a 
dozen  missionaries  on  that  field  implies.  We  are 
thankful  for  those  who  sailed  last  autumn.  May 
the  Lord  sustain  them.  May  it  be  clear  to  us  all  who 
cannot  go,  what  he  would  have  us  do  in  upholding 
and  supporting  the  great  work  over  there.  It  is 
tremendously  important. 

QUESTIONS 

1.  Compare   the  three   religions   of  China. 

2.  What  early  Christian  efforts  are  worthy  of  taking  into 
account? 

3.  Can  you  tell  the  parable?     Does  it  apply? 

4.  What   differentiates    the    Roman    Catholic   and    Prot- 
estant efforts? 

5.  Compare  the  Taiping  Rebellion,  Boxer  Uprising,  and 
Revolution  of  1911. 

6.  What    changes    have    you    noted    in    the    customs    of 
China? 


86         MISSIONS  AND  THE  CHURCH 

7.  What  evidences  are  there  that  these  Christians  are 
wonderfully  in  earnest? 

8.  What  actions  on  the  part  of  America  tend  to  win 
the  Chinese? 

9.  Where  are  our  missionaries  at  work?  How  many  are 
there?  How  much  territory  falls  to  their  lot  to  evangel- 
ize? How  many  do  you  think  there  ought  to  be?  How 
much  help  have  you  given  to  China?  How  much  help 
has  your  congregation  rendered  China  in  the  last  five 
years?  Do  you  not  think  it  ought  to  have  been  a  good 
deal  more?     Will  you  not  do  better  this  year? 

10.  Have  you  read  "China's  New  Day,"  by  Headland? 
You  ought  to  read  it. 

SUGGESTED  BOOKS  FOR  ADDITIONAL 
READING 

"  China's  New  Day,"  by  Headland.     Central  Committee  on 

Mission  Study,  50c. 
"  The  Chinese  Revolution,"  by  Brown,  75c. 
"  New    Thrills    in    Old    China,"    by    Hawes.      George    H. 

Doran  Co.,  $1.25. 
"  New  Forces  in  Old  China,"  by  Brown.     Revell,  $1.25. 
"  Dawn  on  the  Hills  of  Tang,"  by  Beech,  50c. 
"  Village   Life  in  China,"  by  Burton,  $1.25. 
"  The    Religion    of   the    Chinese,"    by    DeGroot.      Putnam, 

$1.50. 
"  China  and  the  Far  East,"  by  Blakeslee.     Crowell,  $2. 
"  Where  Half  the  World  Is  Waking  Up,"  by  Poe.    Dou- 

bleday,  Page  &  Co.,  $1.25. 
"  China  Under  the   Empress   Dowager,"   by    Bland.     Lip- 

pincott,  $4. 
"Among  the  Mongols,"  by  Gilmour.     Revell,  $1.25. 
'  "The  Real  Chinaman,"  by  Holcomb.     Dodd,  Mead  &  Co., 

$2. 
"  Half  a  Century  in  China,"  by  Moule.     Doran,  $2. 
"  The  Emergency  in  China,"  by  Hawkes-Pott.     Missionary 

Education  Movement,  50c. 
"  The    Changing   Chinese,"   by   Ross.     Century    Company, 

$2.40. 
"  China  and  America  Today,"  by  Smith.     Revell,  $1.25. 


CHAPTER  VII 

A  Survey  of  India 

Era  of  Contentment.  From  the  time  of  the  visit 
of  King  George  and  Queen  Mary  in  the  winter 
months  of  1911-12  an  era  of  contentment  seems  to 
have  been  the  inheritance  of  India.  It  was  a  great 
thing  to  have  the  king  and  queen  in  the  midst  of 
the  people,  a  great  object  lesson  to  the  people  of 
India  to  see  with  what  whole-hearted  loyalty  every 
Briton  regarded  the  throne,  and  a  great  uplift  to 
the  women  to  see  the  royal  queen  side  by  side  with 
her  royal  husband  in  all  public  functions,  and  a  great 
inspiration  to  men  of  religion  to  know  with  what 
care  they  rearranged  the  Sunday  programs.  The 
people  have  a  higher  regard  for  a  man  who  has  re- 
ligious convictions  than  for  a  man  who  has  none. 
During  the  royal  visit  every  endeavor  was  made  to 
increase  the  bond  of  sympathy  between  ruler  and 
the  ruled,  and  the  result  was  very  gratifying  to  all. 

Better  All  the  Time.  British  Government  in  In- 
dia is  giving  the  people  an  increased  share  in  gov- 
ernmental matters.  Recently  the  liberties  of  munic- 
ipalities were  increased,  Indian  members  were  add- 
ed to  the  councils  of  the  several  governors,  also  to 
the  Vice-regal  Council  at  Simla.  The  capital  has 
been  changed  from  Calcutta  to  historic  Delhi,  the 
partition  of  Bengal  has  been  canceled  and  Bengal 

87 


88  MISSIONS  AND  THE  CHURCH 

made  a  presidency  like  Bombay  and  Madras.  In 
the  light  of  China,  the  question  often  is  asked 
whether  England  is  doing  honestly  by  India,  or 
hindering  progress  there.  I  am  of  opinion  that  the 
mission  of  England  in  India  is  not  yet  completed. 
Not  long  ago  an  Indian  muncipality  was  about  to 
choose  its  president.  There  were  three  candidates, 
and  the  term  of  office  was  for  three  years.  There 
were  twelve  voters,  who  were  about  equally  dis- 
tributed among  the  candidates,  thus  making  an  elec- 
tion impossible.  It  was  agreed  to  draw  cuts.  The 
first  should  be  "  it "  for  a  year  and  then  resign, 
then  the  second  should  be  elected,  and  at  the  end 
of  a  year  resign,  when  the  third  should  be  elected. 
The  candidates  all  promised  faithfully  to  resign  ac- 
cordingly if  they  got  it,  and  the  lots  were  cast. 
The  one  getting  the  first  was  duly  installed  into 
office,  but  when  the  year  was  up  he  refused  to  re- 
sign. In  the  absence  of  the  insistent  president  the 
ten  other  members  said  to  the  vice-president,  "  Talk 
about  independence!  India  will  be  ready  for  that 
after  another  hundred  years.  You  see  where  we 
are  now." 

An  Awakening  Spirit.  Among  nearly  all  classes 
of  people  there  is  an  increased  feeling  that  better 
times  are  at  hand.  There  is  an  increasing  interest 
in  new  things.  In  every  town  the  gramophone  is 
found,  and  men  travel  into  remote  villages  with 
gramophones  on  exhibition.  Mechanical  toys  excite 
the  greatest  interest.  New  pictures  are  frequently 
added,  Hindoo  pictures  in  Hindoo  homes,  Moslem 
pictures  in  Moslem  homes,  and  pictures  of  the  king 
and  queen  in  all,  both  in  homes  and  schools.     Mov- 


SURVEY    OF    INDIA  89 

ing  pictures  are  shown  in  large  tents  in  the  cities, 
and  crowds  attend  every  night,  while  moving  pic- 
ture companies  travel  over  the  country.  Govern- 
ment performs  the  parental  act  to  these,  and  per- 
mits nothing  of  a  questionable  character  to  be 
shown.  Libraries  are  increasing,  and  schools,  both 
public  and  private.  Debating  societies  are  active 
in  high  schools  and  colleges.  Reform  societies 
spring  up,  and  then  traveling  lecturers  come  at 
their  invitation  and  spend  two  or  three  days  at  a 
place.  These  reform  societies  are  generally  re- 
ligious in  their  tendency,  sometimes  both  political 
and  religious,  but  rarely  for  an  independent  search 
after  truth  for  truth's  sake.  This  latter  spirit  will 
come  later.  At  present  the  reform  society  is  chiefly 
to  offset  Christian  activities,  some  copying  and 
adapting  everything  but  Christ,  others  holding 
Christ  as  the  highest  ideal.  The  present  awakening, 
even  though  with  some  it  is  to  oppose  the  truth,  is 
better  a  great  deal  than  the  old  lifeless  indifference 
to  all  truth. 

A  Concrete  Example.  A  young  Hindoo  of  high 
caste  was  trained  so  to  hate  Christianity  that  he 
made  a  picture  of  Christ  on  the  cross,  in  effigy,  that 
he  might  kick  it  every  day  of  his  life,  and  thus  re- 
lieve his  feelings.  This  he  did  for  months,  but  he 
came  into  contact  with  the  story  of  Joseph,  and  was 
convicted  because  of  his  own  sin.  He  read  the 
story  of  Jesus,  and  his  hard  heart  was  melted.  He 
determined  to  be  a  Christian,  and  his  father  disin- 
herited him.  He  bore  patiently  all  that  the  wrath 
of  an  irate  father  could  do  against  him.  He  chose 
the  Way  of  Life,  and  is  today  a  worthy  minister 


90  MISSIONS  AND  THE  CHURCH 

of  the  Gospel  in  South  India — Francis  Kingsbury. 

The  Girls  of  the  Land.  The  Hindoo  and  Ma- 
homedan  religions  give  small  encouragement  to  the 
life  of  a  woman.  She  is  a  necessity  to  a  man,  other- 
wise he  is  better  off  without  her.  But  this  miser- 
able notion  is  giving  place  to  something  higher. 
Girls  and  boys  go  to  school  together  in  the  villages, 
and  when  the  teacher  is  far  enough  removed  from 
ancient  superstitions  to  give  the  girls  an  equal 
chance,  they  often  outrank  the  boys.  At  the  en- 
trance examination  of  the  Madras  University  last 
autumn  (1911)  there  were  nine  thousand  candidates 
for  matriculation.  The  one  who  got  the  highest 
grade  of  all,  who  won  the  gold  medal  for  proficiency 
in  English,  was  an  Indian  Christian  girl.  And  at 
the  same  time,  in  the  Calcutta  University  entrance 
examination,  an  Indian  Christian  girl  won,  attain- 
ing 618  out  of  a  possible  700  marks. 

Next  Come  the  Women.  If  good  women  had 
their  way  about  it  all  men  would  be  redeemed. 
Government  not  only  has  superior  schools  for  girls, 
but  places  a  special  value  upon  the  work  of  trained 
lady  teachers.  The  missions  all  over  the  land  know 
the  value  of  educated  Christian  womanhood,  wheth- 
er as  active  missionaries,  or  teachers  in  the  schools, 
or  mothers  in  the  homes.  In  India  a  woman  is  ac- 
corded the  same  right  to  vote  as  a  man.  The  wom- 
en of  India,  when  given  the  same  opportunities  and 
the  same  ethical  standards  as  women  of  other  lands, 
will  not  be  lacking.  Examples  are  not  wanting 
now :  Pandita  Ramabai,  Lilivati  Singh,  Mrs.  Sorabji 
and  her  daughters,  Sundrabai  Power,  and  many 
others. 


SURVEY   OF   INDIA  91 

The  Progress  of  Education.  In  15,000  missionary 
institutions  the  half  million  youths  who  get  their 
education  undergo  a  constant  transformation  in 
thought.  This  is  equal  to  a  fourth  of  the  educa- 
tional effort  of  the  government  of  India.  It  has  been 
a  long-disputed  question  whether  missionary  money 
is  wisely  expended  in  educating  those  who  are  not 
Christian,  and  who  perhaps  in  most  cases  never  will 
be.  Those  who  think  that  missionary  work  should 
be  confined  to  preaching,  of  course  oppose  all  such 
educational  effort,  while  those  who  have  a  larger 
view  of  mission  work,  and  whose  vision  of  the  fu- 
ture is  taken  into  account,  favor  it.  The  table  will 
show  the  number  of  Protestant  institutions  at  the 
present  time.  Many  of  the  students  are  not  Chris- 
tians;  indeed,  of  those  attending  the  colleges  only 
320  out  of  the  whole  number  (5,549)  are  Christians. 

Class                                                 Number  Boys  Girls 

Elementary  Schools,    13,184  299,000  147,600 

Industrial    Schools,    160  5,750  3,370 

Boarding  Schools,    880  22,190  17,570 

High   Schools,    283  62,600  8,400 

Training    Schools,    127  1,900  1,170 

Theological  Schools 87  1,840  11 

University    Colleges,    38  5,488  61 

Temperance  Work.  A  liquor  made  from  the 
mowra  flower  is  the  common  drink  of  intemperate 
people,  and  there  are  a  good  many  who  are  intem- 
perate. Temperance  work  is  carried  on  as  workers 
have  the  zeal  to  stick.  Such  work  is  best  done  by 
classes.  Men  fear  to  stand  alone.  They  are  willing 
enough  to  pledge  themselves  to  quit,  but  fear  if 
their  fellow-caste  men  do  not  do  so,  they  will  be 


92  MISSIONS  AND  THE  CHURCH 

drawn  into  the  drink  again  by  them.  And  the  fear 
is  well  grounded.  Get  a  whole  caste  to  take  the 
pledge,  and  all  will  be  able  to  keep  the  pledge.  I 
had  been  preaching  temperance  to  the  people,  when 
one  man  told  me  that  if  I  should  call  the  people 
together,  and  show  them  the  evils  of  the  drink,  and 
get  all  to  quit,  it  would  be  better.  He  said  they 
would  come  if  I  called  them,  and  I  issued  a  call. 
On  the  day  appointed,  sixty-nine  men  from  ten 
villages  came.  We  had  an  all-afternoon  meeting, 
and  every  man  signed  the  pledge  before  he  went 
away.  That  was  the  beginning  of  a  wave  of  tem- 
perance that  swept  over  a  whole  group  of  villages. 
Several  months  later  I  was  invited  to  a  higher  caste 
temperance  meeting  to  make  an  address.  I  went 
and  made  my  speech.  They  decided  to  quit  the 
drink,  and  proceeded  to  impose  heavy  fines  on  those 
who  had  broken  the  pledge,  for  they  had  gone  dry 
before.  I  approached  the  collector  of  the  district 
on  the  subject,  and  he  appointed  a  committee  of 
five,  myself  one  of  the  five,  to  make  inquiry  as  to  the 
number  of  drinking  places  needed  in  the  county. 
The  committee  could  not  agree,  and  sent  in  a  varied 
report,  with  the  result  that  six  out  of  twenty-one 
places  were  closed.  At  least  three  of  these  six 
were  villages  where  Christians  lived,  and  they 
begged  to  be  saved  from  the  temptation.  I  count 
it  good  missionary  work  that  removes  the  cause  of 
temptation. 

Bible  Society  Work.  The  Bible  colporter  is  all 
over  India,  and  the  printed  page  often  enters  where 
the  preacher  cannot.  Parent  of  Bible  societies  is 
the   British   and   Foreign,   whose   work   dates   from 


Bulsar   Church,   India,    and   the   Bible   Students. 


Bulsar  Bungalow,   India. 


Bulsar  Bible  School,   India. 


SURVEY   OF   INDIA  93 

1804.  Their  work  is  handmaid  to  the  mission  work. 
Often  the  Bible  agent  is  placed  under  the  mission- 
ary for  supervision  and  report.  The  Scriptures,  in 
whole  or  in  part,  are  now  printed  in  eighty  of  the 
Indian  languages  and  dialects.  In  every  great  lan- 
guage the  Bible  is  issued;  in  others  the  New  Testa- 
ment, and  in  others  of  still  less  importance  Gospels 
or  other  portions.  Since  the  Bible  Society  began 
work  in  India  seventeen  and  a  half  million  copies 
of  the  Scriptures  have  been  issued  in  the  India  lan- 
guages, and  recently,  in  one  year  alone,  over  one 
million  copies  have  been  sold  in  India,  Burma  and 
Ceylon. 

The  India  Census,  Taking  the  census  of  the 
whole  of  India,  in  one  night  in  March,  every  ten 
years,  is  the  triumphant  result  of  complete  organi- 
zation. Missionaries  frequently  volunteer  to  help. 
I  helped,  and  I  can  vouchsafe  the  correctness  of  the 
count.  The  whole  total  of  population  March  11, 
1911,  in  round  numbers,  was  315  millions.  The 
Christian  population  is  divided  into  200,000  Euro- 
peans, 101,000  Anglo-Indians,  and  3,574,000  Indian 
Christians,  the  total  Christian  population  being  3,- 
876,000. 

Counted  by  Religions.  In  the  last  ten  years  the 
Parsees  increased  to  100,000,  a  gain  of  six  per  cent. 
This  may  be  counted  as  the  result  of  a  healthy 
birthrate,  as  the  Parsees  neither  make  converts  nor 
lose  any,  relatively  speaking.  The  increase  of  the 
whole  population  of  India  was  seven  per  cent.  With 
this  we  may  compare  the  ten-year  increase  of  other 
religions:  Hindoos  now  number  217^  millions,  an 
increase  of  5  per  cent ;  Mahomedans  now  number 


94  MISSIONS  AND  THE  CHURCH 

663/2  millions,  an  increase  of  7  per  cent ;  Buddhists 
now  number  10^  millions,  an  increase  of  13  per 
cent;  Animistics  now  number  10^  millions,  an  in- 
crease of  20  per  cent ;  Christians  now  number  3^ 
millions,  an  increase  of  33  per  cent. 

Growth  of  Native  Church.  From  the  above  it  is 
clear  that  the  church  is  a  growing  institution  in 
India.    The  working  force  is  as  follows : 

Ordained  Unordained 

Nationality               Men               Men  Women  Total 

Foreign 1,443                 634              3,124  5,100 

Indian,    1,665            26,655            10,138  39,000 

The  unordained  foreign  workers  are  small  in 
number  as  compared  to  the  unordained  Indian 
workers.  But  any  one  with  a  bit  of  a  vision  of  the 
future  can  see  that  in  time  many  of  these  will  be 
ordained,  and  the  relative  proportion  of  foreign 
leadership  grow  less  and  less.  This  is  the  plan.  To 
show  this  proportion,  as  it  grows,  I  give  another 
little  table: 

Year  Ordained  Indians  Ordained  Foreigners 

1851,    21  339 

1881,    495  658 

1911 1,665  1,443 

Not  only  does  the  church  grow  in  numbers,  but 
it  is  growing  in  the  grace  of  giving.  It  would  be  a 
serious  mistake  on  the  part  of  missionaries  to  raise 
up  a  church  over  there,  and  not  teach  them  to  give 
"  as  the  Lord  has  prospered  them."  What  a  blunder 
it  would  be  to  tell  them  they  are  poor,  that  they 
had  better  hold  onto  all  they  can  get,  that  a  man's 
first  duty  is  to  care  for  his  own !     As  if  humanity 


SURVEY    OF   INDIA 


95 


all  the  world  around  were  not  already  overanxious 
to  care  only  for  themselves!  To  show  what  some 
of  the  older  and  larger  missions  are  doing,  I  select 
from  a  list  of  136  missionary  societies,  as  given  in 
the  "  Year  Book  of  Missions  in  India,  1912,"  from 
which  most  of  the  figures  of  this  chapter  have  been 
gathered : 


Missionary    Society. 


bD 

^_, 

to 

o 

■*-* 

-w 

o 

c 

o 

■zt 

1-<  c 

0.S 
bo 

0)  0) 

P*  0; 
CO  o 

»53 

C 
3 

s 

to 
be 

c  c 

5'^ 

t5« 

2d3 

^m 

S 
o 

1-t 

mo 

w 

U 

wO 

1813 

54 

44,305 

52.832 

$   71,400 

1S13 

113 

22,071 

14,824 

15,000 

1814 

812 

48,724 

135,000 

112,875 

18141      28|'  32,562| 

40,0001 

25,000- 

1817 

30 

22,000 

13,748 

16,125 

1855 

33 

7,320 

27,357 

16,000 

1856 

29 

156,560 

127,070 

104,000 

Cliurch    Missionary    Society,    . 

American  Board  of  Commis- 
sioners  

American   Baptist   Mission,    .  . 

Society — •  Propagation —  Gos- 
pel  

London    Missionary    Society, 

United    Presbyterian 

Metliodlst    Episcopal 


The  average  offerings  of  the  Christians  repre- 
sented in  these  136  Protestant  Missionary  Societies 
is  just  a  little  above  one  dollar  for  the  year  1911. 

How  Famine  Comes.  The  masses  are  miserably 
poor.  From  the  poor  people  the  bulk  of  Christians 
are  gathered,  though  not  all.  These  people  enter- 
ing into  the  church,  having  been  accustomed  to  give 
for  their  non-Christian  religions,  ought  to  transfer 
their  affections  and  their  gifts.  There  are  people 
at  home  surrounded  with  plenty,  who  do  not  give 
as  much  to  the  glory  of  God.  May  God  be  merciful 
to  them,  and — and — but,  how  does  a  famine  come? 
The  density  of  the  population,  together  with  the  ex- 
ceeding poverty  of  the  people,  may  be  the  cause 
why  so  many  live  from  hand  to  mouth.     A  farmer 


96  MISSIONS  AND   THE  CHURCH 

has  a  little  farm.  He  employs  usually  two  or  three 
helpers.  These  depend  on  him.  He  pays  them 
what  we  call  starvation  wages.  But  he  lends  them 
money,  and  helps  them  along  in  times  of  special 
need.  They  are  in  debt  to  him.  They  can  pay  off 
a  debt  very  slowly  on  such  wages,  and  do  well  to 
keep  it  from  increasing.  Often  the  farmer  is  cun- 
ning, and  adds  up  a  phenomenal  interest.  The  time 
for  the  rains  has  come,  but  the  rains  hold  off.  From 
day  to  day  the  price  of  all  foodstuffs  creeps  slowly 
up.  The  employer  tells  his  men  that  no  one  knows 
what  the  times  mean,  that  he  will  have  to  look  out 
for  himself  and  family,  and  that  he  can  neither 
lend  money  nor  give  work.  That  man  begins  to  feel 
the  pinch  of  the  coming  famine  inside  of  a  week. 
If  the  rains  then  come,  everything  is  at  once  normal 
again,  but  if  not,  then  oft  is  the  cry  repeated,  "  God 
be  merciful!  " 

When  the  Pressure  Comes.  Some  time  ago  a 
mistaken  notion  got  out  concerning  the  desire  of 
the  government  in  regard  to  the  Christian  people 
living  in  a  native  state.  The  under-police  had  been 
instructed  to  find  out  the  number  of  converts. 
They  understood  the  state  wished  to  be  rid  of  them, 
and  when  they  made  calls  in  the  villages,  for  in- 
quiry, they  suited  their  actions  to  their  understand- 
ing. In  one  village  they  lined  them  up — twelve 
men  guilty  of  having  become  Christians.  After 
threatening  and  persuading  and  using  every  possible 
means  known  to  a  man  of  his  standing,  the  under- 
police  succeded  in  disheartening  nine  of  the 
twelve.  But  three  would  not  yield.  "  Do  you  dis- 
regard government?     Do  you  mean  to  say  you  are 


SURVEY    OF    INDIA  97 

better  than  your  fathers?  You  are  fools  for  chang- 
ing your  religion.  I  will  give  you  till  morning  to 
make  the  final  decision."  So  saying  he  dismissed 
them  all.  In  the  morning  he  had  them  all  before 
him  again.  The  three  remained  firm.  They  said 
very  meekly  that  if  they  were  fools  for  changing 
once,  they  would  be  fools  to  change  again,  and  so, 
begging  pardon,  they  would  remain  Christians.  The 
police  looked  perplexed  for  a  moment,  then  said, 
"  You  three  men  have  got  some  religion.  Those 
nine  idiots  yonder  never  had  any,"  and  dismissed  the 
crowd. 

The  Forest  Tribe  of  Bhils.  In  our  India  work, 
at  the  north  end  of  it,  we  are  making  special  effort 
to  reach  the  Bhils,  and  they  are  responding  to  our 
efforts.  These  people  have  long  been  called  a 
thief  class,  and  subordinate  officers  gave  them  full 
credit  of  a  bad  name.  Some  of  them  are  crooked, 
indeed,  while  others  are  as  good  as  their  better- 
class  neighbors.  Among  these  we  have  found  will- 
ing hearers  of  the  Word,  and  they  bid  fair  not  to 
come  short  of  our  hopes  for  them.  A  couple  of  years 
ago  I  went  to  a  village,  near  where  I  live,  where 
some  were  said  to  be  desirous  of  becoming  Chris- 
tians. We  talked  and  sang  and  read  and  prayed 
together.  I  came  again.  A  teacher  was  placed 
among  them,  and  in  due  time  a  day  was  set  for 
their  baptism.  The  day  came,  but  the  men  did  not 
appear.  Noon  passed,  evening  came,  there  was  no 
news  from  the  men.  We  had  gone  to  bed,  when  we 
heard  a  sound  of  singing  way  down  the  road,  sing- 
ing of  a  Christian  hymn,  and  we  were  glad,  for  so 
often  a  song  in  the  night  has  been  a  drunken,  smut- 


98  MISSIONS  AND  THE  CHURCH 

ty  song  as  the  singers  went  reeling  by.  These  came 
in,  and  were  our  appHcants  for  baptism.  They  said 
they  were  hindered,  that  their  employers,  on  learn- 
ing that  they  were  to  become  Christian  that  day, 
put  them  to  specially  hard  work,  and  kept  them  at 
it  all  day,  and  late  in  the  night  had  told  them  to  go 
home  and  eat  and  go  to  bed.  But  they  came  to 
seek  baptism,  asking  if  they  could  be  received  thus 
late  in  the  night.  Brethren  were  soon  aroused,  a 
meeting  held,  and  the  men,  after  further  instruction 
and  prayer,  were  buried  with  Christ  in  baptism. 
The  number  was  about  six,  and  they  went  on  their 
way  rejoicing.  When  I  laid  my  head  on  the  pillow 
again  the  clock  struck  twelve. 

A  Door  Wide  Open  to  Us.  In  the  field  of  our 
work  in  India  we  have  every  opportunity  to  make 
good.  We  need  faith,  and  tact,  and  strength,  and 
a  dogged  determination  to  stick  to  it.  The  work  is 
before  us.  It  can  be  done.  The  field  is  about  the 
same  size  as  our  Brethren  occupy,  or  are  supposed 
to  occupy,  in  China.  There  are  about  a  million 
souls.  About  a  hundred  thousand  of  these  have 
something  of  an  education.  Some  of  them  are  splen- 
did friends,  with  a  good  education.  But  the  other 
ninety  per  cent!  They  are  a  constant  challenge  to 
our  beneficence,  to  our  great-heartedness,  to  our 
willingness  to  follow  our  Master.  Our  force  of 
thirty  missionaries  ought  to  become  fifty  within  five 
years.  Our  fifty-three  mission  schools  with  950 
children  ought  to  run  up  to  500  schools  with  10,000 
children.  And  what  would  these  be  among  so 
many?  There  arc  3,000  towns  and  villages,  of  which 
Ankleshwer,  Bulsar,  Chickli,  Dharampor,  Nandod, 


SURVEY   OF   INDIA  99 

Naosari  are  the  largest.  We  must  help  them  to 
build  churches.  We  must  train  teachers.  Among 
these  the  future  preachers  will  be  found.  The  Bi- 
ble School  is  now  in  session  at  Bulsar.  Judging  by 
past  experience,  the  buildings  will  be  too  small  be- 
fore very  long.  We  now  publish  a  paper.  We  need 
a  press.  Physicians  are  under  appointment  for  In- 
dia. We  need  a  hospital  and  dispensaries.  Great 
opportunities  are  before  us,  and  we  are  wise  if  we 
act  before  it  is  too  late. 

A  Different  Question.  In  the  south  part  of  our 
field  are  a  people,  thousands  of  whom,  some  twenty- 
five  years  ago,  were  Christians.  They  had  become 
Roman  Catholics,  but  the  priestcraft  was  too  much 
for  them.  The  whole  company  withdrew  and  de- 
cided to  call  themselves  New  Hindoos.  They  would 
not  remain  Catholic.  They  could  not  well  become 
Hindoo  again.  What  should  they  do?  Here  are 
sheep  without  a  shepherd.    These  ought  to  be  won. 

Congenial  Neighbors.  Not  every  one  favors  the 
missionary,  of  course,  but  many  friends  are  available 
in  India.  Not  long  ago  in  one  of  our  stations  there 
was  a  quarrel  between  two  Christians.  When  a 
settlement  was  attempted,  one  became  submissive, 
the  other  defiant.  The  other  one  went  to  the  Ma- 
homedan  priest  and  asked  to  be  made  a  Mahom- 
edan.  To  us  he  said  he  would  show  what  he  could 
do.  This  would  be  his  revenge.  It  was  painful  to 
contemplate.  But  the  Mahomedan  priest  after  a 
week  turned  him  out,  saying  he  Avas  Christian  and 
not  Mahomedan.  And  Avhen  the  priest  met  us,  he 
said  he  had  learned  upon  inquiry  the  nature  of  the 
case,  and  they  did  not  want  any  of  our  rififrafif,  as 


100        MISSIONS  AND  THE  CHURCH 

they  had  enough  of  their  own.  Another  time  a 
Mahomedan  neighbor  offered  to  help  build  a  church, 
when  we  would  build  in  his  town. 

Standing  by  the  Book.  On  one  occasion  I  met  a 
Mahomedan  walking  towards  town  in  the  evening 
as  I  was  going  the  other  way.  I  asked  where  he 
was  going.  Noticing  the  apparent  embarrassment 
in  his  answer,  that  he  was  taking  his  family  to 
see  the  show,  I  asked  him  if  his  book  sanctioned 
going  to  shows.  He  smiled  as  he  admitted :  "  No, 
sahib,  our  book  says  we  ought  not  to  go  to  such 
places,  just  like  your  Book.  But  the  difference  is 
here :  you  obey  the  teachings  of  your  Book,  and  we 
disregard  ours.     That's  the  difference." 

Before  the  Cock  Crows.  A  high-caste  brother 
was  put  out  of  the  caste  as  soon  as  he  was  baptized. 
He  expected  that.  In  about  a  year  I  went  with  him 
to  the  home  of  Pandita  Ramabai,  and  there  he 
found  a  good  Christian  wife.  They  are  not  young 
any  more,  but  every  morning,  before  day,  that  man 
gets  up  and,  with  lantern  and  hymn-book  and  Testa- 
ment and  a  piece  of  matting,  goes  to  the  houses  of 
his  neighbors,  spreads  out  his  carpet  on  the  ground, 
sits  down  and  sings  a  hymn  or  reads  a  text,  and 
then  for  five  or  six  minutes  gives  the  explanation 
loud  enough  for  all  within  to  hear.  He  says  that 
when  the  people  awake  it  is  good  that  their  first 
thought  be  of  the  Master,  and  his  love  to  us. 

Faith  and  Works.  In  the  year  1911  to  our  church 
of  900  members  300  were  added.  Last  year  were 
added  315  more.  At  the  conference  some  thirty  of 
the  Indian  Brethren  promised  to  give  a  tenth  of 
their  income,  however  scanty,  to  the  work  of  the 


SURVEY   OF   INDIA  101 

Lord.  And  they  did  it  gladly.  The  conference  col- 
lection went  up  to  over  900  rupees.  Last  year  it 
was  more  than  1,000  rupees.  A  rupee  means  three 
to  four  days'  wages.  The  Ankleshwer  church  sup- 
ports one  of  her  number  in  the  field.  The  District 
Conference  Mission  Board  has  now  in  its  employ 
five  or  six  workers  in  the  field  beyond  the  border 
line.  An  English  gentleman,  visiting  us  several 
years  ago,  a  civil  engineer,  began  giving  $5  a  month 
toward  the  work,  and  has  kept  it  up  ever  since. 

We  Believe  in  Our  Work.  We  certainly  do  be- 
lieve in  our  work.  We  think  we  are  doing  just  what 
God  would  have  us  do.  And  we  are  happy  in  the 
work.  Sometimes  there  are  discouraging  features, 
but  this  is  no  new  experience  to  humanity.  We  be- 
lieve the  great  first  work  of  the  church  is  to  get 
the  Gospel  into  all  lands.  We  believe  that  a  non- 
missionary  congregation  is  out  of  order,  and  if  any 
out-of-order  congregation  needs  to  be  visited  by  a 
committee,  the  nonmissionary  church  needs  that 
visit.  Such  a  committee  should  not  proceed  to  try 
cases,  but  to  show  them  something  better.  A  holy 
and  sane  missionary  enthusiasm — this  is  something 
better.  The  day  is  near  at  hand,  I  think,  when  the 
largest  congregations  of  the  Brethren  will  not  be 
found  in  America,  but  on  the  Mission  Field.  What 
an  opportunity  he  misses  who  takes  no  part  or  lot 
in  this  matter!  Brother,  are  you  of  the  sort  that 
fails  to  see  an  opportunity?     I'm  sorry  for  you. 


102        MISSIONS  AND  THE  CHURCH 

QUESTIONS 

1.  What  does  British  rule  mean  in  India? 

2.  What  is  meant  by  the  awakening  spirit? 

3.  What  is  the  position  of  women  in  India? 

4.  How  general  is  education  in  India? 

5.  Is  it  in  harmony  with  the  highest  Christ-life  to  re- 
move every  possible  temptation  from  others  who  might 
yield? 

6.  Is  success  computed  in  largeness  of  numbers  or  the 
rate  of  increase? 

7.  What  is  the  mission  plan  for  the  Indian  Christian 
worker? 

8.  Tell  what  you  can  about  the  Bhil  people. 

9.  What  evidence  have  we  that  the  Indian  Christians  are 
in  earnest? 

10.  Ought  a  man  with  a  good  income  give  less  than  $5 
a  month  as  his  share  in  the  great  first  work  of  the  church? 
If  he  say  he  loves  the  Lord  and  his  church,  and  gives 
nothing,  can  it  be  said  of  him  that  he  shows  his  faith  by 
his  works? 

11.  What  part  have  you  and  your  congregation  in  the 
work  now  being  carried  on  in  India?  In  your  own  heart, 
don't  you  wish  it  were  more? 


SUGGESTED  BOOKS  FOR  ADDITIONAL 
READING 

India  Awakening,"  by  Sherwood  Eddy.  Missionary  Ed- 
ucation Movement,  50c. 

Year-Book  of  Missions  in  India,"  1912.  Christian  Lit- 
erature Society,  $1.25. 

India  a  Problem,"  by  W.  B.  Stover.  Brethren  Pub. 
House,  $1. 

The  Christian  Conquest  of  India,"  by  Thoburn.  Mis- 
sionary Education  Move,  50c. 

The  Awakening  of  India,"  Ramsay  Macdonald,  M.  P. 
Hodder  &  Stoughton,  Is. 

The  Kingdom  of  India,"  by  Chamberlain,  $1.50. 


CHAPTER  VIII 

Other  Opportune  Fields 

I.  South  America.  We  are  Americans.  South 
America  comes  closer  home  to  us  in  some  ways 
than  other  fields  afar.  The  whole  continent  is  Ro- 
man Catholic.  Not  in  the  best  sense  is  it  so,  but  in 
the  poorest  sense.  Vital  religion  is  scarce  among 
the  people.  The  one  person  whom  the  people  do  not 
trust  is  the  priest.  A  good  brother  writing  me  from 
Argentina  says:  "  In  public  they  are  often  shunned. 
A  great  majority  of  the  traveling  public  refuse  to 
eat  at  a  table  or  share  a  seat  in  a  car  with  the  men 
of  the  '  black  robe.'  "  The  Church  of  Rome  has  had 
ample  opportunity,  and  the  demonstration  is  clear. 

Argentine  Republic,  away  to  the  south,  has  a  cli- 
mate like  our  own,  and  is  pushing  right  to  the  front 
in  energy  and  thrift.  Many  Europeans  have  gone 
there,  and  for  commerce  it  outranks  Japan.  These 
are  crisis  days  for  the  republic.  A  new  nation  is 
shaping  up.  Argentina  is  about  half  the  size  of  the 
United  States.  Its  population  is  not  much  larger 
than  that  of  Illinois,  and  50  per  cent  of  its  people 
are  illiterate.  Buenos  Aires  is  the  chief  city,  about 
the  size  of  Philadelphia.  It  is  the  largest  city  in 
South  America.  It  has  forty  Catholic  churches,  and 
ten  Protestant  churches,  while  Philadelphia  has 
ninety  Catholic  and  690  Protestant  churches.  There 

103 


104        MISSIONS  AND  THE  CHURCH 

is  need  for  mission  work  in  Philadelphia.  How 
much  greater  need  in  Buenos  Aires,  and  the  whole 
of  the  republic ! 

Brazil  follows  after  Argentina  in  its  business 
push,  and  is  larger  than  all  Europe.  It  furnishes 
about  four-fifths  of  the  world's  supply  of  coffee,  and 
has  its  own  characteristics,  making  it  distinct  from 
other  South  American  republics.  Mission  work  in 
Brazil  is  frightfully  inadequate.  Algot  Lange, 
"  who  has  spent  months  in  exploring  the  Amazon 
basin,  says  there  are  373  tribes  practically  untouched 
by  mission  effort,  and  speaking  a  variety  of  dif- 
ferent languages.  Eighty-five  per  cent  of  the  pop- 
ulation is  illiterate,  as  compared  to  our  most  illiter- 
ate State,  Louisiana,  where  is  38  per  cent  illiteracy. 
Brazil  has  2  per  cent  of  her  children  in  school. 
Japan  has  12  per  cent  in  school.  Brazil  is  the  only 
South  American  state  that  has  any  declaration  of 
religious  freedom  in  its  constitution. 

Chile  is  ranked  third  in  aggressive  enterprise,  by 
Robert  Speer.  In  Chile  the  priests  are  a  better 
class  of  people  than  elsewhere.  The  people  as  a 
whole  are  greatly  given  to  drink,  which  is  their  be- 
setting sin.  These  three  republics  are  the  most 
important  countries  of  South  America.  The  great 
need  for  mission  work  on  the  part  of  evangelical 
Christians  is  seen  everywhere.  Large  numbers  of 
Englishmen,  Germans,  and  Italians  emigrate  to 
South  America,  and  these  want  something  better 
than  what  they  find  there.  More  than  that,  it  will 
be  much  wiser  for  us  to  labor  for  the  uplift  of  50,- 
000,000  people  now  than  to  wait  till  they  are  150,- 


OTHER  OPPORTUNE  FIELDS         105 

000,000  and  then  have  our  children  undertake  the 
task  but  harder  grown. 

II.  Russia.  As  South  America  is  a  great  field 
made  needy  by  the  inefficiency  of  the  Roman 
Church,  so  Russia  is  a  great  field  made  needy  by  the 
inefficiency  of  the  Greek  Church.  The  Russian 
people  are  religiously  inclined.  The  excessive  de- 
mands made  by  the  Greek  Church  serve  only  to  in- 
crease the  number  of  those  who  determine  to  find 
something  better.  Many  sects  spring  up.  These 
dissenters  are  honest  folk,  sheep  without  a  shep- 
herd. The  "  Pilgrims "  forsook  their  homes,  the 
"  non-prayers  "  denied  all  outward  prayer,  the  "  si- 
lent "  refused  to  speak  even  under  torture,  the 
"  Khlisties  "  mortified  their  flesh,  the  "  Molokani  " 
refuse  to  eat  pork,  the  "  Doukhobors  "*  are  nonre- 
sistant  to  the  extreme,  the  "  Stundists  "  mistook  a 
peasant  for  the  Messiah,  the  "  Gospel  Christians  " 
appeal  to  the  Word  alone.  Tolstoi  and  Ilminsky 
have  their  followers.  Two  men  felt  they  were  called 
to  preach.  They  beard  of  each  other  and  made  in- 
quiry. The  one  asked  the  other  if  he  had  really  had 
a  vision,  and  received  an  affirmative  reply,  where- 
upon he  said,  "  In  that  case  I  will  follow  your 
teaching."  This  so  impressed  the  other  that  he  said, 
"  You  have  proven  to  me  that  you  have  been  with 
the  Christ ;  therefore  I  shall  follow  your  leadership." 
Religious  liberty  is  granted,  but  not  as  in  a  Prot- 
estant country.  A  Protestant  is  not  allowed  to 
hold  public  preaching,  except  by  special  permission. 
To  all  appearances  the  door  for  mission  work  is 
decidedly  closed,  but  it  will  open  some  day,  when  it 
will  be  good  to  be  there.     Pastor  Fetler  and  others 


106        MISSIONS  AND  THE  CHURCH 

of  the  Baptist  Church  are  doing  splendid  work  now. 
As  in  South  America,  so  in  Russia,  very  much  more 
quickly  than  in  heathen  countries  praiseworthy  mis- 
sion work  will  become  self-supporting. 

Professor  Ilminsky.  Writing  to  the  Moslem 
World  for  January,  1911,  Mrs.  Bobrovnikofif  says: 
"  In  the  eighteenth  century  the  Russian  Govern- 
ment began  again  to  baptize  the  aboriginal  heathen 
tribes,  but  as  there  were  no  missionaries  able  to 
work  amongst  them  with  spiritual  weapons,  the 
Russian  Government  offered  as  rewards  for  baptism 
different  spiritual  benefits ;  for  instance,  those  who 
accepted  baptism  were  liberated  from  paying  rents 
and  taxes,  were  released  from  punishments,  etc. 
The  result  was  that  the  greater  part  of  the  heathen 
population  accepted  baptism,  but  they  became 
Christian  in  name  only,  and  very  soon  began  to  fall 
away  into  Islam."  This  reference  is  to  conditions 
in  Eastern  Russia.  There  was  an  increasing  ten- 
dency among  the  simple  tribes  to  become  Moslem, 
until  in  the  latter  half  of  the  nineteenth  century 
Prof.  Ilminsky  began  the  fight  with  spiritual  weap- 
ons. He  translated  sacred  books  into  the  language 
of  the  common  people,  and  opened  schools  for  the 
children  of  those  who  had  been  made  Christians. 
The  boys  in  his  schools  became  teachers,  some  be- 
came priests,  and  practically  all  caught  a  new  idea 
of  life.  In  all  villages  where  the  "  System  of  Il- 
minsky "  had  been  introduced,  there  was  not  only 
no  more  inclination  to  Mahomedanism,  but  a  real 
experience  of  Christian  life  manifest  among  the  peo- 
ple. Russia  is  greater  in  size  than  the  rest  of  Eu- 
rope.    It  is  a  diversified  group  of  nationalities,  and 


OTHER    OPPORTUNE    FIELDS         107 

not  one  people.  The  Greek  Church  numbers  eighty- 
seven  miUions,  Old  Believers  two  millions,  Roman 
Catholics  eleven  and  one-half  millions  (principally 
in  Poland),  Lutherans  three  and  one-half  millions 
(principally  in  the  Baltic  Provinces),  Armenians 
one  million.  Reformed  eighty-five  thousand,  Men- 
nonites  sixty-six  thousand.  Baptists  thirty-eight 
thousand,  Church  of  England  four  thousand,  Jews 
five  millions,  and  the  Mahomedans  upwards  of 
fourteen  millions.  If  this  is  not  a  great 
mission  field,  then  I  cannot  discern  what  it  takes 
to  constitute  a  great  mission  field.  Closed  doors 
and  great  hindrances  are  often  the  most  significant 
indications  inviting  great  faith  to  lay  hold  and  enter 
into  a  great  work. 

III.  Africa.  We  may  consider  the  continent  of 
Africa  in  three  divisions:  the  Christian  in  the  south, 
the  Mahomedan  in  the  north,  and  the  heathen  in  the 
center.  In  South  Africa  are  Christian  people  and 
Christian  government.  Christian  churches  and 
Christian  schools,  and  the  Christian  Lord's  Day 
ever  manifest,  so  that  one  feels  not  far  removed 
from  the  homeland.  There  is  the  utmost  freedom 
of  conscience.  Hindoo  and  Mahomedan  traders 
are  there,  as  well  as  heathen,  from  the  center  of 
Africa  in  large  numbers.  Every  one  is  free  to  prop- 
agate his  religion,  if  he  cares  to  do  so.  In  North 
Africa  it  is  different.  Here  the  influence  is  strong 
for  Mahomed.  Christians  mingle  freely  with  non- 
Christians,  but  the  tension  in  religious  matters  is 
always  tightly  drawn.  Christian  preachers  have  a 
healthy  fear  of  preaching  on  the  streets.  The  Copts 
exist,  but  have  not  the  same  rights  with  Mahomed- 


108        MISSIONS  AND  THE  CHURCH 

ans.  Missionaries  are  pressing  the  claims  of  the 
Truth,  and,  with  the  Nile  Mission  Press  at  Cairo, 
are  doing  a  great  deal  more  than  gets  reported.  In 
Central  Africa  the  heathen  tribes  live.  To  gain 
-these  the  Mahomedan  and  the  Christian  are  both 
laboring.  The  missionaries  of  Christ's  Gospel  real- 
ize the  great  need  of  giving  them  the  Light  novi^. 
There  is  much  to  hinder.  The  emissaries  of  Ma- 
homed have  much  in  their  favor.  The  climate,  the 
natural  lust,  the  appeal  to  force,  and  the  general 
indifiference,  are  not  hindrances  to  the  Moslem  prop- 
aganda. Vast  numbers  have  become  Mahomedan 
already.  Others  will  do  so.  They  cannot  but  yield 
to  the  inevitable,  if  the  emissary  of  Mahomed  gets 
onto  the  field  before  the  missionary  of  Christ.  It  is  a 
race  between  the  crescent  and  the  cross.  Which 
shall  it  be,  Mahomed  or  Christ?  It  is  the  battle  of 
Gettysburg  being  fought  over  again  to  determine 
whether  a  nation  of  blacks  shall  have  the  freedom 
of  Christ  or  the  slavery  of  Mahomed  as  their  por- 
tion forever.  The  Valley  of  Death  is  there.  The 
Devil's  Den  is  there.  But  it  is  not  a  three  days' 
fight  to  the  victory.  It  will  continue  for  many  years. 
It  cannot  be  described  by  any  figure  of  speech,  for 
it  is  a  real  conflict,  one  of  standards,  one  of  morals. 
Mahomedanism  is  slavery.  A  hundred  years  ago 
Livingstone  was  born.  When  such  a  man  has  set 
the  pace,  can  our  age  do  less  than  follow? 

Hail  spirit  blessed  of  David  Livingstone, 
Our  good  men  all  rejoice  because  of  thee, 
As  Africa  that  prosperous  is  to  be 

Awakens  now.     Her  kingdoms  every  one 

Are  looking  up,  are  steadily  marching  on 


Vyara  Bung^alow  (back  view),  India. 


Vail  Biinsralow,  India. 


J^Mk 

91 

H 

^^^^^^^^Hp^HS^^^^pflH^^HHS^^  «,,^^H£f^I 

BB 

^ 

■■"■'•'■  f  P^W 

I^T 

1 

^^HS^^^P                               y>mHMSi^^^H 

Kw     1 

^^a 

^■r  t^       '^                                                    1 

^HmimII 

■L|P^>^                  1 

^^1 

^^^ 

^^B^^^BHBk:^,,'*.  3»fflMK.  VT4  \ty.  •"■  k<y< 

^^^^^H 

H 

Vada   Bungralow    (back  view),  India. 


Abwa  Bungralow,  India. 


OTHER    OPPORTUNE   FIELDS        109 

Toward   righteousness.     The   sands  of  time  have  run 
When  men  are  slaves,  and  slaves  burnt  black  with  sun 
Are  counted  soulless.     Hope  is  born  at  dawn, 
Yet  true  from  false  unaided  knows  not  how 
To  choose.     As  Jesus   said,  "  Lest  worse   to   thee 
Should  come,  Go  sin  no  more,"  so  even  we 
Must  act.     That  other  deadening  slavery  now 

May  God  blot  out,  which  doth  enshroud  the  whole, 
Mahomed's  creed,  the  slavery  of  the  soul. 


QUESTIONS 

1.  Why  does  South  America  specially  appeal  to  Amer- 
icans? 

2.  Have  you  ever  thought  of  the  possibilities  of  Argen- 
tina? How  does  it  compare  in  climate,  size  and  popu- 
lation with  parts  of  our  country? 

3.  Contrast  Brazil  and  Chile  in  whatever  ways  you  can. 
In  what  points  would  you  say  they  are  similar? 

4.  What  points  of  similarity  between  Russia  and  South 
America? 

5.  Contrast  between  Tolstoi  and  Ilminsky.  What  did 
Ilminsky  do? 

6.  How  do  you  think  of  Africa,  as  a  religious  battle- 
field? 

7.  Contrast  conditions  in  Egypt  and  Tripoli  with  those 
in  United  South  Africa. 

8.  What  special  condition  in  Africa  makes  the  problem 
so  urgent  NOW? 

9.  Why  is  it  easier  for  Moslem  advance  than  for  Chris- 
tian? 

10.  Make  a  list  of  other  unmentioned  great  world  op- 
portunities for  mission  work,  and  compare  with  the  op- 
portunity of  these  three.  Now,  brother,  what  have  you 
done  to  help  advance  the  Light  in  any  one  of  them? 


no        MISSIONS  AND  THE  CHURCH 

SUGGESTED  BOOKS  FOR  ADDITIONAL 
READING 

"  South  American  Problems,"  by  Speer.  Student  Volun- 
teer Movement,  50c. 

"  Protestant  Missions  in  South  America,"  by  Beach.  Stu- 
dent Volunteer  Movement,  35c. 

"  Religious  Liberty  in  South  America,"  by  John  Lee,  60c, 

"  South  America,"  by  Neely,  60c. 

"  Africa  Waiting,"  by  Thornton.  Student  Volunteer 
Movement,  50c. 

"  The  Wonderful  Story  of  Uganda,"  by  J.  D.  Mullins. 
Church  Missionary  Society. 

"  Daybreak  in  the  Dark  Continent,"  by  Naylor,  50c. 

"  The  Fetish  Folk  of  West  Africa,"  by  Milligan,  $1.50. 

"  Russia  as  It  Really  Is,"  by  Paul  Joubert.  Eveleigh 
Nash,   London. 

"  With  the  Russian  Pilgrims  to  Jerusalem,"  by  Steven 
Graham.     MacMillan. 


CHAPTER  IX 

The  Need  of  the  City 

Wonderful  Growth.  The  phenomenal  growth  of 
cities  is  not  alone  an  American  proposition,  nor  is 
it  confined  to  the  present  time.  The  movement  to- 
ward the  city  is  universal.  This  is  true  in  Lon- 
don, Paris,  Rome,  Jerusalem,  Bombay,  Calcutta, 
Hongkong,  and  Melbourne,  as  well  as  in  New  York, 
Chicago,  San  Francisco  and  scores  of  other  Ameri- 
can cities.  However,  the  growth  of  the  modern 
American  city  is  more  rapid  and  more  cosmopolitan 
than  that  of  any  other  city  at  any  other  time.  The 
present  size  of  our  cities  is  almost  beyond  the  point 
of  believing.  There  are  more  people  in  the  city  of 
New  York  than  in  all  the  rest  of  the  State.  And 
the  tenement  dwellers  (others  not  counted)  are 
more  in  number  than  the  combined  population  of 
Maine,  New  Hampshire,  Vermont,  and  Connecticut. 
The  population  of  Chicago  is  more  than  the  com- 
bined population  of  North  Dakota,  Montana,  Idaho, 
Wyoming,  Nevada,  Utah,  Arizona,  and  New  Mex- 
ico. Besides,  there  is  added  to  Chicago  every  year 
enough  people  to  make  a  city  like  Joliet  or  Cedar 
Rapids,  and  to  New  York  enough  more  to  make  an- 
other Altoona  or  Canton.  Jonah  knew  Nineveh  to 
be  a  tremendously  big  city  and  he  was  afraid. to 
begin  mission  work  there.  !)ut  when  he  took  cour- 

111 


112        MISSIONS  AND  THE  CHURCH 

age  and  went  to  work  he  found  the  Lord  working 
with  him,  and  there  was  a  great  victory.  Peter 
found  Babylon  a  great  sphere  for  his  missionary  ac- 
tivities, and  Paul's  spirit  was  not  satisfied  till  he 
could  preach  in  Rome. 

Mistaken  Reasons  for  Crowding  into  Cities.  In 
the  honest  endeavor  to  answer  the  question  why 
people  seek  the  city,  many  reasons  have  been  as- 
signed, some  of  them  surprisingly  aside  the  mark. 
For  example,  it  has  been  said  that  people  are 
crowded  off  the  farm.  It  has  been  said  that  since 
"  the  Avorld  cannot  eat  three  or  four  times  as  much 
simply  to  oblige  the  farmers,  a  large  proportion  of 
them  are  compelled  to  abandon  agriculture,  and 
are  forced  into  the  towns  and  cities."  This  may 
sound  well  to  those  who  are  accustomed  to  dealing 
with  theories  in  city  offices,  but  to  the  farmer  who 
would  like  to  get  a  man  to  work  for  him,  and  cannot 
find  one,  it  is  different.  From  Pennsylvania  to  Iowa 
I  have  been  much  associated  with  farmers  of  the 
best  class.  They  well  know  that  the  prices  of  farm 
produce  are  much  in  advance  of  what  they  used  to 
be,  and  they  are  paying  proportionately  higher 
wages  for  farm  help.  Yet  help  is  not  available.  The 
many  unoccupied  farms  in  New  York  and  the  New 
England  States,  also  the  high  prices  prevailing  with 
respect  to  all  farm  products,  argue  against  the  sug- 
gestion that  people  are  crowded  off  the  farm. 

The  Real  Reasons  for  Going  to  the  City.  Work- 
ers on  the  farms  have  become  workers  in  the  shops. 
Instead  of  using  farm  machinery  and  being  paid 
$25  per  month,  they  become  makers  of  the  ma- 
chinery on  a  wage  of  $45  per  month.    Many  of  these 


NEED    OF   THE   CITY  113 

shopmen  will  tell  you  they  would  rather  be  on  the 
farm,  that  farm  life  is  freer,  that  they  always  set 
a  better  table  there,  that  they  and  their  children 
were  more  healthy  there,  and  that  in  the  end  of  the 
year  they  had  just  as  much  money  saved  as  they 
have  now.  In  the  city  the  young  folks  get  into  the 
high  schools,  and  presently  find  themselves  in  po- 
sitions as  shorthand  writers  and  bookkeepers,  per- 
haps earning  a  better  wage  than  the  father  does. 
In  the  city  there  is  a  greater  chance  for  speculation, 
and  with  the  probable  increase  in  property  values 
every  one  has  a  vague  hope  of  becoming  better  off 
than  he  could  be  in  the  country.  There  is  always 
more  life,  always  something  doing,  always  some- 
where to  go.  The  evenings  are  free,  and  one  may 
go  to  church  or  theater  near  at  hand.  Besides,  the 
greatest  preachers  are  in  the  city,  and  the  political 
leaders  of  the  nation  may  be  heard  there.  If  one 
aspires  to  be  anything  else  than  what  he  is,  or  what 
his  fathers  have  been  before  him,  there  is  chance 
for  more  rapid  advancement.  And  every  one  knows 
that  farm  work  is  hard  work.  Thus  thinking,  many 
a  country-born  lad  is  drawn  to  the  city.  A  short 
time  ago  I  met  a  young  Indiana  man  whose  line  of 
thought  which  brought  him  to  the  city  had  tallied 
exactly  with  the  above.  And  now  he  is  longing  for 
his  country  home  again.  It  reminds  me  of  a  remark 
I  once  heard  while  walking  by  the  side  of  a  road 
during  the  monsoon  season  in  India.  The  brother 
said :  "  Sahib,  whichever  side  of  the  road  you're  on, 
the  other  side  is  better." 

Extremes  of  City  Life,  There  are  doubtless  great- 
er opportunities  in  nearly  every  avenue  of  life  in 


114        MISSIONS  AND  THE  CHURCH 

the  city.  There  is  greater  rivah"y,  keener  competi- 
tion, more  brilHant  success  and  more  bitter  failure. 
There  are  the  greatest  wealth  and  the  greatest  pov- 
erty, the  greatest  gifts  for  charity  and  the  church, 
and  the  greatest  greed  and  covetousness  and  ras- 
cality, the  greatest  saints  and  the  greatest  sinners. 
The  big  city  brings  all  the  world  together  and 
scjueezes  out  whatever  is  in  a  man.  It  becomes  a 
survival  of  the  fittest.  Strong  men  of  the  country 
do  well  in  going  to  the  city.  This  is  just  as  true 
of  a  strong,  whole-hearted  mission  worker  as  of  any 
one  else.  A  leader  of  men  will  always  do  well  where 
men  are  in  abundance.  But  if  one  is  not  a  sturdy 
Christian  he  would  do  far  better  to  remain  in  his 
country  home.  The  average  man  will  average  high- 
er if  he  stay  out  of  the  great  city. 

Great  Cities  an  Evil.  Hon.  James  Bryce,  the  re- 
cent ambassador  to  the  United  States  from  England, 
said  that  he  had  come  to  regard  great  cities  an  evil ; 
that  it  were  better  for  the  people  to  build  smaller 
towns  in  larger  number  than  to  dwell  in  so  few 
great  cities.  When  we  consider  the  crowded  tene- 
ments, the  sweatshops,  the  openness  of  sin,  un- 
wholesome living  conditions,  the  constant  hurry 
and  constant  noise,  unsanitary  surroundings  and 
unmoral  atmosphere  prevailing  everywhere,  we  are 
convinced  that  the  modern  American  city  makes  the 
narrow  way  narrower  and  the  broad  way  broader 
still.  The  saloon  is  being  rapidly  banished  from  the 
country  and  smaller  towns,  but  the  large  cities  hold 
on  tight.  The  saloon  is  the  root  of  worse  evil. 
Dean  Sumner,  associated  with  the  Vice-Commission 
of  Chicago,  says  there  are  no  fewer  than  5,000  pro- 


NEED    OF   THE    CITY  115 

fessionally  bad  women  in  that  city.  Fallen  women 
in  Chicago  alone  yield  to  the  men  who  run  the  in- 
famous business  sixteen  million  dollars  annual  prof- 
it. Take  a  paper  and  pencil,  if  you  please,  and  figure 
up  how  many  men  this  involves.  A  physician  of 
experience  tells  me  that  no  fewer  than  40  per  cent 
of  the  country-born  young  men,  studying  for  his 
profession,  either  have  or  have  had  the  filthy  dis- 
ease that  means  immoral  relationship.  The  rate 
per  cent  is  yet  higher  among  city-born  men.  What 
depths  of  sin,  what  loathsome  disease,  what  doubly- 
dealt  death-sentences  the  vast  army  of  conscience- 
less men  must  know  who  pay  the  bills!  It  seems  to 
me  the  men  are  the  more  to  blame.  If  the  men  were 
clean  and  strong  in  morals  bad  women  would  go 
out  of  business.  The  trouble  Hes  with  boys  who 
cannot  say  NO.  We  must  labor  for  higher  morals 
of  the  masses  of  men,  if  we  would  get  at  the  root  of 
the  matter. 

Pitiful  Conditions  for  Children.  That  person  is 
abnormal  who  does  not  love  children.  It  is  the 
plan  of  God  that  people  should  marry  and  be  par- 
ents. In  many  a  high  city  home  no  child  is  found, 
no  child  is  wanted.  The  demands  of  society  are 
too  exacting.  In  many  other  homes,  where  children 
are  welcome,  they  have  no  playground  but  the 
street  or  back  yard.  And  neither  street  nor  back 
yard  is  conducive  to  good  morals.  There  is  no 
chance  for  contact  with  nature,  there  is  none  of  the 
rugged  hardihood  produced  by  the  great  outdoors. 
Of  thirty-five  applicants  for  the  Joseph  Medill 
School,  in  Chicago,  it  is  said  nineteen  had  not  seen 
Lake   Michigan,  and  thirty   had   never  been   in  a 


116        MISSIONS  AND  THE  CHURCH 

woods.  The  schools  are  almost  always  so  crowded 
that  only  the  most  heroic  action  on  the  part  of  the 
city  superintendent  can  relieve  the  situation.  In 
Philadelphia  Prof.  Brumbaugh,  during  the  first  few 
years  of  his  superintendency,  added  twenty-six  new 
buildings  and  enlarged  some  150  others.  In  this 
year's  report  he  says  there  is  yet  crowding.  He 
also  recommends  that  one  year  in  seven  be  given 
the  teacher  for  travel  and  study,  thus  affording 
much-needed  rest  and  change  from  the  confinement 
of  the  schoolroom  and  the  city.  But  the  pupil  keeps 
right  on,  jaded,  worn,  anxious,  gaining  mentally 
and  losing  physically.  I  do  not  discount  the  patient 
labors  of  the  teacher.  I  have  many  friends  who 
dwell  within  city  limits.  Men  and  women  are  com- 
bining their  heroic  efforts  to  correct  existing  evils. 
But  the  city  can  scarcely  produce  what  the  child 
requires. 

The  Price  of  Success.  Perhaps  no  one  will  read 
this  book  but  can,  in  a  moment,  recall  the  name  of 
some  one  who  won  out  financially,  who  made  a 
great  success  as  men  count  success,  who  acquired 
great  wealth,  but  whose  children  were  a  failure. 
Given  a  life  of  ease,  Avith  nothing  to  care  for  but 
one's  own  increasing  wants  (mostly  imaginary 
wants  at  that),  without  the  experience  of  whole- 
some self-denial,  and  nine  of  ten  children  will  make 
a  failure.  He  pays  too  dearly  for  success  whose 
children,  creatures  of  his  own  training,  whom  he 
cannot  trust,  have  learned  to  disregard  him  and  to 
dislike  his  church. 

The  City  Dependent.  The  city  is  non-productive. 
The  best  it  can  do  is  to  collect  material  from  with- 


NEED    OF   THE   CITY  117 

out  and  change  it  from  raw  to  a  finished  product. 
Cattle  and  hogs,  iron  and  logs,  wheat  and  corn  are 
brought  to  the  city  that  it  may  have  something  to 
do,  that  it  may  have  something  to  live  on.     But 
more  raw  material  than  these  the  city  demands  from 
without.    The  greater  demand  is  for  men  and  wom- 
en.    It  is  scarcely  credible  that  84  per  cent  of  Chi- 
cago's preachers  come  from  the  country,  82  per  cent 
of  its  doctors,  78  per  cent  of  its  bankers  and  mer- 
chants.   The  city  has  a  weakening  influence  which 
must  be  made  good  from  the  country.    In  three  gen- 
erations nearly  all  the  virility  would  be  gone  were 
the   influx   from   the   country   stopped   meanwhile. 
On  a  careful  investigation  it  was  found  some  years 
ago  that  there  was  not  one  person  in  London  whose 
grandfathers  and  great-grandfathers  were  city  born. 
Foreign   Immigration.     Of   all   countries   in   the 
world,  the  poor  man  in  other  countries  looks  upon 
America  as  an   earthly  paradise,  where  money  is 
gotten  rapidly  and  every  one  becomes  independent. 
The  stream  of  immigrants  into  this  country  is  phe- 
nomenal, reaching  now  more  than  a  million  every 
year.    And  we  ought  to  welcome  them.    We  are  all 
children  of  immigrants,  some  of  us  perhaps  a  few 
generations  farther  removed.     Our  ancestors  came 
seeking  religious  freedom  and  homes.    The  thought 
of  the  present  immigrant  is  chiefly  to  get  a  home. 
A    large   percentage    of   them   is    Catholic,    wholly 
prejudiced  on  religious  matters,  but  yet  open  to  the 
truth  as  they  never  would  have  been  in  the  old 
country.  The  growth  of  the  Roman  Catholic  Church 
in  this  country  is  materially  aided  by  this  stream 
of  immigrants.    If  the  Catholics  had  held  their  own 


118        MISSIONS  AND  THE  CHURCH 

in  America  they  would  number  50,000,000  today. 
Yet  they  by  no  means  all  remain  Catholics.  Some 
become  Protestants,  and  others  give  up  religion 
altogether.  The  priests,  recognizing  this,  do  all 
they  can  to  hold  them.  The  present  plan  of  attack 
by  the  Roman  Catholic  Church  is  therefore  on  the 
city  first,  and  then  the  country.  In  many  districts 
of  our  large  cities  none  other  than  Catholic  churches 
are  to  be  found.  Here,  unfortunately,  too  many  sa- 
loons and  the  paucity  of  Bibles  tell  the  same  story. 
We  ought  not  to  fear  Catholic  activity.  We  ought 
to  excel  that  activity.  They  are  our  fellow-country- 
men, and  can  be  won  to  higher  truth,  as  indeed  many 
have  been. 

Attendant  Poverty,  Coming  from  the  country  of 
their  childhood  into  this  great  land,  the  immigrant 
usually  brings  with  him  what  clothes  he  can  wear, 
and  a  sturdy  determination  to  get  on  in  the  world. 
They  crowd  together  in  tenements,  often  several 
families  into  one  room.  They  come  to  our  cities 
rather  than  to  our  rural  districts.  All  goes  well  till, 
for  some  cause  or  other,  the  man  is  thrown  out  of 
employment.  In  the  country  the  poorest  home  has 
at  least  a  garden  and  a  henhouse.  In-  the  city  pov- 
erty is  helpless  indeed.  When  the  immigrant  left 
the  old  country,  he  determined  to  fight  his  way  up. 
Now  he  is  confronted  by  poverty,  discontent  and  no- 
religion,  these  three,  and  the  greatest  of  them  is 
no-religion.  He  finds  himself  in  the  hotbed  of 
anarchy,  and  some  passing  bird  of  evil  needs  but  to 
drop  the  seed.  It  will  quickly  grow,  and  that  with- 
out planting.  Men  trained  in  such  schools  are  the 
ones  who  make  attacks  on  the  heads  of  our  govern- 


NEED    OF   THE   CITY  119 

ment.  Their  wives  and  children  are  the  first  to 
suffer.  Now  if  we  would  be  missionaries,  right  in- 
to those  most  wretched  homes  our  sisters  can  safely 
go  on  mercy  bent. 

The  Imperative  Need.    I  waive  the  political  situa- 
tion.    I  am  thinking  of  the  religious  side  of  the 
question.     The  foreign  population  gets  strong  re- 
ligious impressions  here,  and  in  time  writes  home, 
or  perhaps  goes  home  and  tells  all  about  it.    Has  the 
church  been  awake  to  her  opportunity?     Has  she 
brought  to  bear  upon  the  stranger  within  her  gates 
the  happy  reahzation  that  our  American  homes  are 
the  best,  our  love  for  the  Bible  is  the  truest,  and  our 
Protestant   Christian   lives   are   the   most   lovable? 
If  not,  has  the  church  kept  pace  with  the  world? 
Has  the  church  done  her  duty?    Our  cities  are  full 
of  foreigners  who  come  and  go  among  us.     There 
are  4,000  Chinamen  in  Chicago.     These  reecho  in 
the  old  country  the  religious  teaching  they  get  here. 
The  religious  life  of  our  cities  shapes  the  life  of  our 
whole  land.    And  the  religious  life  of  America  very 
materially  shapes  the  destiny  of  the  world.     The 
best  proof  of  this  is  the  fact  that  hundreds  of  men 
and  women,  Chinese  students,  the  pick  of  that  land, 
are  now  here  in  our  cities  and  colleges,  to  learn  of 
us  how  we  do.     Their  impression  will  be  good  or 
ill,  and  that  impression  will  abide  with  them.  There 
is  no  chill  quite  so  chilling  as  that  which  comes  to  a 
missionary  when  a  native  arises  in  an  Oriental  con- 
gregation and  says  he  has  been  to  Christian  lands, 
and  has  seen  the  evil,  the  pride,  the  display,  the 
covetousness,  the  sin.     It  may  be  that  he  who  can- 
not go  to  the  foreign  field,  but  who  stays  at  home 


120        MISSIONS  AND  THE  CHURCH 

and  labors  faithfully  and  diligently  for  the  greatest 
good  of  the  greatest  number,  even  enthusiastically 
for  the  foreigner  within  our  gates,  will  do  as  much 
or  more  than  some  of  us  who  go. 

Foreign  Missions  at  Home.  Our  great  cities  have 
become  virtually  the  greatest  of  foreign  mission 
fields.  Four  out  of  every  five  you  meet  in  Chicago 
are  foreign-born.  Think  of  the  vastness  of  the 
proposition,  only  in  Chicago :  Four  thousand  Chi- 
nese, 4,000  Croatians,  4,000  Lithuanians,  4,000  Rou- 
manians, 4,000  Hungarians,  6,000  Russians,  30,000 
Dutch,  30,000  French,  40,000  negroes,  50,000  Swedes, 
50,000  Norwegians,  50,000  Danes,  100,000  Italians, 
100,000  Bohemians,  110,000  Poles,  240,000  Jews, 
600,000  Germans,  and  many  others.  The  Jews 
doubtless  are  counted  with  their  nationalities.  Ger- 
mans and  Scandinavians  make  the  best  possible 
Americans,  but  what  a  mixture  of  nationalities, 
all  destined  to  become  American  citizens!  What  is 
to  be  the  religious  life  of  these  mixed  multitudes? 

A  Burning  Fact.  All  over  the  land,  whether  we 
wish  it  or  not,  many  of  our  people  migrate  from  one 
point  to  another.  Some  go  West  and  remain,  while 
some  come  back.  Others  go  to  the  cities.  We  must 
see  to  it  that  these  are  not  lost  to  the  Lord.  I  am 
credibly  informed  that  there  is  one  city  at  least,  a 
city  in  Ohio,  among  whose  population  there  are 
5,000  people  whose  ancestry  were  members  of  our 
Brethren  Church.  We  have  in  that  city  a  congre- 
gation of  200  membership  today.  How  this  fact 
burns  me !  We  owe  to  every  town  and  city,  to  every 
part  of  the  country  where  our  people  or  their  chil- 
dren are,  a  healthful,  happy  church  home.    This  is 


NEED    OF   THE   CITY  121 

not  missionary  work.  Reaching  out  and  bringing 
in  others — this  is  mission  work.  But  to  keep  your 
own  is  one  of  the  essential  needs  of  common  suc- 
cess. Not  to  do  so,  to  lose  on  one  hand  as  much  as 
we  gain  on  the  other,  is  mighty  poor  business.  Find 
the  trouble  if  you  can,  and  correct  it.  We  must  keep 
abreast  of  the  situation  by  making  greater  effort  in 
all  the  cities.  Our  methods  of  teaching  must  endure 
any  test  or  we  must  change  those  methods.  It 
seems  to  me  this  is  the  only  view  of  the  situation 
that  is  permissible. 

QUESTIONS 

1.  Have  you  taken  note  of  the  growth  of  modern  cities? 

2.  How  do  you  account  for  the  tendency  cityward?  Is  it 
based  on  a  true  conception  of  conditions  in  general? 

3.  Is  the  modern  city  an  evil?  How  do  you  support 
your  answer?  Where  do  houses  of  ill  fame  find  their 
usual  support? 

4.  What  would  you  consider  too  high  a  price  for  suc- 
cess? 

5.  Illustrate  the   dependent  nature   of  the   city. 

6.  What  relation  does  the  foreign  immigrant  bear  to  the 
city? 

7.  When  does  poverty  lead  to  vice  and  crime? 

8.  What  is  the  greatest  need  of  the  city  today? 

9.  What  considerations  appeal  to  you  most,  in  favor  of 
city  mission  work? 

10.  As  one  who  has  the  spirit  of  missions,  have  you 
ever  done  anything  to  lessen  the  evil  and  increase  the 
good  in  any  city? 

SUGGESTED  BOOKS  FOR  ADDITIONAL 
READING 

"  The  Burden  of  the  City,"  by  Horton.     Revell  Co.,  35c. 
"  The    Challenge   of   the    City,"    Strong.      Young    People's 
Missionary   Move.     50c. 


122        MISSIONS  AND   THE  CHURCH 

"  The  Social  Teaching  of  Jesus,"  by  Matthews.  Macmillan 
Co.,  $1.50. 

"  Religious  Movements  for  Social  Betterment,"  Strong, 
Baker  &  Taylor,  50c. 

"  The  Peril  and  the  Preservation  of  the  Home,"  Riis.  Ja- 
cobs &  Co.,  $1. 

"  The  Church's  Opportunity  in  the  City,"  Rainsford. 
Church  Social  Union,  10c. 

"  The  People  of  Foreign  Speech,"  by  McLanahan,  50c. 

"  A  New  Conscience  and  an  Ancient  Evil,"  by  Jane 
Addams,  $1. 


CHAPTER  X 

The  Call  to  the  Country 

Our  Country  Experience.  A  large  percentage  of 
our  people  are  country  people.  Our  experience  is 
larger  in  country  than  in  city  evangelization ;  and 
our  past  experience  has  been  rather  successful  in 
country  work.  We  know  what  is  the  pulse  of  the 
country  on  all  questions  that  affect  church  life  to- 
day. With  few  exceptions  the  best  men  of  our 
colleges  and  our  pulpits  early  learned  to  plow  corn 
and  plant  potatoes  and  pull  weeds.  And  today  our 
largest  and  most  liberal  congregations  are  found  in 
the  country  and  country  towns  all  over  the  land. 

The  Men  of  Today.  We  must  not,  either  in 
thought  or  word,  put  any  discount  on  the  country 
life  and  the  country  people.  The  men  who  are  do- 
ing the  work  today  in  many  spheres  of  activity 
have  been  born  and  raised  in  the  country  or  in 
country   towns.  In   chapter   IX   I   had   occasion 

to  mention  how  heavily  Chicago  is  drawing  on  the 
country  for  leadership.  Chicago  is  not  an  exception. 
The  same  is  true  of  other  cities  in  varied  proportion. 
It  is  abundantly  true  of  preachers  that  they  grow  in 
the  open  country.  The  American  Board,  with  head- 
quarters at  Boston,  is  said  to  have  sent  out  alto- 
gether 944   missionaries,   of  whom    fourteen    were 

123 


124        MISSIONS  AND  THE  CHURCH 

born  in  Boston,  and  except  three  all  the  others  in 
country  towns.  Of  our  own  force,  of  sixty  foreign 
missionaries,  I  think  all  were  born  either  in  the  coun- 
try or  in  country  towns.  Of  our  ten  college  presidents 
all  are  the  product  of  the  farm.  Of  all  our  preachers 
on  the  ministerial  list,  as  given  in  the  Almanac,  a 
very  small  percentage  are  other  than  farm  product. 
They  are  happy  that  they  had  such  bringing  up. 
The  farm  and  the  field  are  more  productive  than  the 
street  and  the  alley,  even  in  manhood. 

Greater  Chance  for  Character.  It  is  no  longer  a 
question  as  to  whether  the  country  affords  the  very 
best  opportunity  for  character  building.  There  the 
birds  and  the  trees  and  the  animals  become  one's 
friends.  The  unfolding  of  plant  life  round  about  us 
instinctively  leads  to  our  own  larger  view  of  life. 
Hearing  the  little  bird  songs  in  the  early  morning 
arouses  one's  alertness  to  hear.  Seeing  little  wild 
flowers  all  through  the  grasses  in  the  woods  and 
everywhere  stimulates  one's  desire  to  see.  The 
tender  way  in  which  the  mother  bird  looks  after 
her  hungry  little  brood,  and  the  careful  way  in 
which  the  father  bird  supplies  the  needs  of  the  little 
mother — these  and  similar  nature  lessons  create  in 
us  a  tender  thoughtfulness  one  for  the  other.  It  is 
the  object  lesson  given  by  the  open  country,  and  the 
boy  and  girl  who  dwell  there  get  the  teaching  with- 
out knowing  that  they  are  being  taught.  The  boy 
has  a  bit  of  garden  all  his  own,  and  the  girl  her 
nest  of  little  chicks.  The  dog  and  the  cat,  the  horses 
and  the  cows  have  names,  and  the  chickens  and  the 
pigs  are  pets.  There  is  developed  an  interest  in  life 
that  has  no  connection  whatever  with  the  commer- 


Jalalpor  Bung-alow,  Surat,  India. 


Dahanu  Bungralow,  India. 


Anklesvar    (Pirst)    Bung-alow,    India. 


Sisters'  Bungralow,   Anklesvar,   India. 


CALL  TO  THE  COUNTRY  125 

cial  field.  The  hills  and  the  rocks  and  the  valleys 
and  the  streams  all  speak  to  the  country  lad  of  God, 
who  is  Maker  of  heaven  and  earth.  How  many  in 
after  years  have  borne  testimony  to  the  fact  that 
they  never  seem  nearer  to  God  than  when  out  some- 
where in  the  wild  mountain  places  where  the  rocks 
and  the  hills  hold  eternal  vigil  midst  unsurpass- 
able grandeur!  Country  boys  and  girls  go  wrong, 
too,  unless  they  be  amply  fortified  by  proper  teach- 
ing. Nature  will  not  save  anyone,  but  it  strength- 
ens one  who  is  taught.  Crime  in  the  country  is  rel- 
atively small.  In  Philadelphia,  for  example,  there 
are  seven  and  a  half  times  more  crime  than  in  the 
country  districts  surrounding.  In  Pittsburgh  there 
are  nine  times  more  crime  than  in  the  rural  districts 
of  the  State.  In  Iowa,  for  the  past  four  years,  clos- 
ing June  30,  1912,  there  were  committed  to  the  peni- 
tentiary 1,425  persons,  of  whom  but  forty-six  were 
from  the  country.  In  the  same  time  742  children 
were  sent  to  reform  schools,  of  whom  but  eight  were 
from  the  country.  Iowa  has  about  a  million  people 
living  in  the  open  country,  and  a  million  four  hun- 
dred thousand  in  cities  and  towns. 

Greater  Freedom  of  the  Country.  Those  who  go 
to  the  city  in  the  hope  that  life  will  be  easier  do  not 
find  it  so.  There  is  greater  freedom  in  the  country, 
any  Avay  you  take  it.  One  learns  independence 
there.  The  child  wants  a  toy.  In  the  city  it  is 
ordered  from  the  store.  In  the  country  the  father 
helps  the  boy  to  make  it.  And  when  it  breaks  the 
boy  fixes  it.  The  water  supply  the  farmer  under- 
stands, both  what  it  is  and  where  it  comes  from. 
The  bread  and  the  meat  and  the  milk  and  the  eggs 


126        MISSIONS  AND  THE  CHURCH 

the  farmer  knows  are  good,  being  the  product  of 
home  effort.  If  there  is  work  to  be  done,  the  man 
in  the  country  is  up  in  the  morning  and  after  it.  All 
the  country  gets  up  in  the  morning.  When  the 
man  of  the  country  wants  to  go  somewhere,  he  ar- 
ranges his  work,  asks  permission  of  no  one,  and 
goes.  In  the  city  a  business  meeting  of  the  church 
is  nearly  always  held  at  night,  while  in  the  country 
a  day  is  appointed  and  all  come  together  on  that 
day.  I  have  attended  missionary  meetings  in  cities, 
both  of  our  church  and  of  other  churches,  in  the 
day  during  weekdays,  and  they  are  usually  thinly 
attended.  The  men  can  not  get  away  from  their 
work.  But  in  the  country  I  have  seen  as  great 
week-day  meetings  with  as  much  healthful  mission- 
ary enthusiasm  as  one  could  want  in  any  city  on  a 
Sunday.  So  I  say  there  is  more  freedom,  more  in- 
dependence, more  leisure,  more  joy,  and  more  re- 
ligion among  a  given  number  of  people  in  the  coun- 
try than  in  the  city.  There  are  from  three  to  six 
times  as  many  churches  in  a  given  population  in 
the  country  as  in  the  city.  The  birth  rate  is  higher 
in  the  country;  the  death  rate  is  higher  in  the  city. 
And  while  I  have  as  good  friends  in  the  city  as  in 
the  country,  I  have  long  since  been  of  the  conviction 
that  there  is  but  one  thing  could  make  me  willing  to 
dwell  in  any  city  permanently,  that  is  what  took 
me  to  India,  a  conviction  of  my  duty  to  God  and 
to  my  fellow-men. 

The  Country  Home.  In  the  well-ordered  Chris- 
tian home  in  the  country,  there  is  the  morning  fam- 
ily worship.  It  is  also  true  of  well-ordered  Chris- 
tian homes  in  the  city,  but  there  is  less  hurry  in 


CALL  TO  THE  COUNTRY  127 

the  country,  and  the  percentage  of  homes  having 
such  worship  is  larger  in  the  country.  While  I  was 
in  Michigan  last  winter  a  good  brother  told  me  that 
the  teacher  of  the  school  had  complimented  him  be- 
cause his  children  were  so  generally  well  informed. 
I  could  easily  see  the  reason.  He  had  a  good  li- 
brary, not  many  books,  but  well  chosen,  encyclo- 
paedias and  a  dictionary,  mission  books  and  school 
papers,  to  which  the  children  had  free  access.  He 
often  helped  them  find  what  they  required.  The 
home  had  a  bathroom  and  was  heated  from  the  fur- 
nace below.  Other  conveniences  were  telephone^ 
rural  delivery,  and,  out  in  the  garage,  an  auto.  The 
brother  said  he  had  not  quite  paid  for  all  yet,  but 
they  were  enjoying  the  benefits  meanwhile.  Among 
the  books  was  a  good  stock  of  Bibles,  and  the  church 
papers.  The  boys  were  looking  forward  to  being 
farmers  "  like  papa,"  and  their  happiness,  so  far  as 
I  could  see,  was  complete.  At  the  present  time  the 
country  home  is  easily  supplied  with  every  needed 
convenience,  and  need  lack  nothing. 

The  Country  Church,  People  seek  community 
life.  This  natural  tendency  is  one  of  the  factors 
that  lead  men  to  the  city.  But  if  the  country 
church  will  wake  up  and  supply  the  need,  as  well 
it  can,  and  as  it  well  does  in  many  a  fortunate  lo- 
cality, the  desire  for  the  city  is  gone.  In  the  open 
country  a  church  is  the  center  of  attraction.  To  its 
meetings  practically  all  will  come.  If  all  will  not 
attend  the  regular  meetings,  then  wisdom  will  have 
special  meetings,  to  which  all  may  be  invited  and 
to  which  they  will  come.  Nothing  wins  like  a  mis- 
sionary meeting,  for  that  appeals  to  the  unselfish 


128        MISSIONS  AND  THE  CHURCH 

in  a  man,  as  well  as  brings  information  from  a  far 
country.  Everybody  appreciates  good  news  from 
abroad.  The  congregation  should  be  led  to  realize 
that  they  have  a  part  in  the  greatest  work  in  the 
world,  and  he  who  does  not  help  carry  on  missions 
in  every  part  of  the  earth  is  missing  the  chance  of 
his  life. 

The  House  of  Worship.  The  day  of  the  four- 
square building  for  church  purposes  is  about  past. 
Not  that  we  are  too  proud  to  worship  in  such  build- 
ings— not  at  all — but  that  we  have  outgrown  them, 
like  a  boy  outgrows  his  last  year's  pantaloons.  We 
need  houses  of  worship  that  are  well  adapted  to 
Sunday-school  and  prayer  meeting  purposes,  as 
well  as  to  the  regular  and  special  meetings  of  the 
congregation.  The  country  house  at  Sugar  Grove, 
near  Lima,  Ohio,  has  fifteen  Sunday-school  rooms, 
besides  the  main  audience  room  and  a  large  base- 
ment. There  is  nothing  extravagant  or  useless  in 
the  whole  building.  To  be  the  center  of  a  com- 
munity the  country  church  should  have  a  good  li- 
brary. A  second-hand  encyclopaedia,  in  good  condi- 
tion, can  be  purchased  for  $10  or  $15  if  the  expense 
of  a  new  one  is  too  great.  It  will  pay  to  have  more 
in  the  library  than  merely  what  are  called  Sunday- 
school  books.  Encyclopaedias,  missionary  books, 
histories,  biographies — all  are  needed.  The  house 
of  worship,  as  I  have  come  to  see  the  situation, 
wants  neither  to  be  the  cheap  building  of  fifty  years 
ago,  nor  the  cathedral  of  five  hundred  years  ago, 
but  a  good,  serviceable  building,  into  which  none 
need  feel  ashamed  to  invite  a  relative  or  visitor  from 


CALL  TO  THE  COUNTRY  129 

afar.  And  the  preacher — but  that  is  another  ques- 
tion. 

The  Great  Need.  In  spite  of  the  fact  that  the 
country  is  well  supplied  with  religious  influences, 
that  is  true  only  locally.  There  are  vast  sections 
where  the  destitution  is  complete.  In  the  great 
West,  and  in  localities  throughout  the  whole  coun- 
try, there  is  the  greatest  opportunity  for  the  country 
church.  Wyoming,  for  example,  has  145,000  pop- 
ulation, of  whom  but  22,000  profess  Christianity  at 
all.  Oklahoma  has  forty  growing  towns  with  no  re- 
ligious activity  within  them.  Illinois  has  forty  lit- 
tle towns  of  600  and  under  without  any  kind  of 
Christian  energy  manifest.  Colorado  has  greater 
needs.  Of  the  sixty  counties  in  the  State,  at  least 
eighteen  appear  to  be  without  adequate  church  work 
of  any  kind.  For  example,  San  Miguel  with  over 
5,000  people  in  twelve  places,  has  only  three 
churches ;  Lake  County  has  13,000  people  with  four 
churches  in  the  largest  town ;  Trinidad,  in  Las 
Animas  County,  has  14,000  population  and  eleven 
churches  and  but  four  churches  for  the  remaining 
16,000  population  ;  and  in  all  Cheyenne  County  there 
is  but  one  church. 

Even  in  Ohio.  Ohio.  Indiana  and  Virginia  have 
severally  over  10,000  members  of  our  Brethren 
Church.  In  what  we  call  the  Southern  District  of 
Ohio,  a  couple  years  ago  it  was  reported  that  there 
were  1,750,000  souls.  Of  these  1,250,000  were  out- 
side the  fold  of  any  church  whatever.  That  means 
five-sevenths  of  the  population.  That  means  that 
about  500,000  people  in  that  District  are  members 
of  some  church,  and  that  our  membership  represents 


130        MISSIONS  AND  THE  CHURCH 

a  hundredth  of  all  the  Christian  population.  We 
have  sixty  houses  of  worship  and  120  preachers.  A 
rough  estimate  would  place  our  property  values  at 
not  less  than  seven  million  dollars.  I  have  the 
latest  Agricultural  Report.  It  says  that  in  south- 
ern Ohio,  in  Highland,  Fairfield,  Butler,  Jackson, 
and  Clermont  Counties,  respectively,  there  are  fif- 
teen, fifteen,  ten,  ten,  and  eight  deserted,  torn-down, 
or  unused  churches.  In  Northwestern  Ohio,  Darke 
County  alone  has  seventeen  such  churches.  And 
Darke  County  put  out  in  1911  just  41,000  acres  in 
wheat,  86,000  acres  in  corn,  39,000  acres  in  oats,  and 
16,000  acres  in  tobacco.  Of  a  truth  there  is  a  great 
big  mission  field  in  beautiful  Ohio.  Much  is  being 
done.  But,  oh,  how  much  more  we  ought  to  be 
doing! 

A  Land  of  Opportunities.  In  certain  localities 
there  are  groups  of  native  Indians.  Eleven  hundred 
Hindoos  from  India  entered  the  port  of  Seattle  last 
year.  Syrian  peddlers  abound  in  some  parts.  Ital- 
ian workmen  on  the  railroads  there  are  in  thou- 
sands. Millions  of  colored  people,  mostly  of  reli- 
gious turn  of  mind,  are  scattered  all  over  the  land 
like  the  Israelites  were  in  Egypt.  Shall  our  atti- 
tude be  to  these  peoples  one  of  helpfulness  and  guid- 
ance and  strength,  or  shall  we  play  the  Egyptian 
and  merely  use  them  for  all  we  can  get  out  of  them? 
This  is  a  serious  matter  to  religious  people. 

The  Mountain  People.  In  the  Appalachian  Moun- 
tains, extending  clear  south  to  Georgia,  are  found 
hundreds  of  thousands  of  hardy,  simple  mountain 
people,  some  of  them  without  any  opportunity  for 
religious  instruction,  and  others  who  have  become 


CALL  TO  THE  COUNTRY  131 

Methodists,  Presbyterians,  or  Primitive  Baptists. 
We  have  made  very  little  effort  among  them.  The 
Primitive  Baptists  are,  apart  from  their  inclination 
against  foreign  missions,  very  greatly  like  our- 
selves. That  these  plain  mountain  people  afford  us 
an  opportune  home  mission  field,  perhaps  without 
equal,  I  need  only  recall  the  fact  that  one  of  the  lead- 
ing members  of  this  year's  Standing  Committee  is 
the  fruit  of  that  sturdy  tree. 

Two  Sisters  in  Virginia.  A  brother  sends  me  a 
letter  which  makes  interesting  reading,  showing, 
as  it  does,  what  effective  work  can  be  done  by  our 
sisters:  "Two  sisters,  Nellie  and  Ellen,  have  been 
working  among  the  mountain  people  .  .  .  for 
three  years  almost  constantly,  and  Nellie  spent 
several  months  the  summer  before  they  took  up 
regular  work  there.  They  teach  in  the  public 
schools  from  five  to  six  months  in  the  winter  and 
the  rest  of  the  time  they  devote  entirely  to  mission 
work.  They  conduct  two  Sunday-schools  that  con- 
tinue throughout  the  year,  and  a  third  one  that 
closes  during  the  winter  months,  as  it  is  held  in  the 
grove.  They  also  conduct  prayer  meetings.  Two 
of  these  schools  have  been  opened  since  they  have 
been  working  in  that  field.  At  one  place  about 
ninety  have  been  baptized  since  the  school  opened 
and  at  the  other  about  fifteen  have  been  baptized. 
The  prospects  in  the  section  where  they  work  are 
very  good." 

Winning  by  Wisdom.  Nothing  is  clearer  than 
the  fact  that  you  can  not  win  in  Christian  work  by 
passing  a  law  and  then  laboring  to  enforce  it.  A 
rural  Presbyterian  church  had  this  experience,  as 


132        MISSIONS  AND  THE  CHURCH 

told  by  the  pastor:  "One  of  the  good  old  Scotch 
elders — they  called  him  '  Uncle  Dan,' — one  of  the 
dearest  and  best  of  men,  put  his  arm  around  me  one 
day — it  was  a  way  he  had  of  greeting  everybody — 
and  he  said,  very  seriously,  the  tears  rolling  down 
his  cheeks,  '  Our  young  people  have  got  to  dancing 
and  they  are  being  wooed  away  from  God  and  the 
church.  Not  long  ago  our  session  passed  a  rule 
that  there  was  to  be  no  dancing  by  members 
of  the  church,  but  I  fear  there  is  going  to  be 
trouble  when  we  come  to  enforce  it.'  I  replied, 
'  Uncle  Dan,  it  is  impossible  to  shut  ofif  a 
stream  entirely  unless  you  give  it  some  other 
outlet.'  So  I  set  to  work,  first,  and  organized 
an  old-fashioned  singing  school.  The  idea  is  to  have 
something  that  will  afiford  a  point  of  contact  be- 
tween the  leader  and  the  people.  Out  of  the  sing- 
ing-school grew  a  strong  chorus,  a  male  quartette, 
a  ladies'  quartette,  etc.  Besides,  it  improved  the 
singing  in  the  church  100  per  cent." 

Special  Days  and  Special  Enterprise.  The  pastor 
continues:  "We  began  at  once  to  observe  special 
days — a  dozen  or  more.  This  kept  our  musicians 
busy.  And  the  first  thing  we  knew  the  young  peo- 
ple, and  many  of  the  outsiders,  as  they  were  called, 
were  taking  part  in  these  special  services.  They 
just  couldn't  keep  out.  Next  we  started  what  we 
called  a  gospel  chorus,  and  went  singing  around 
from  home  to  home.  At  first  some  were  a  little  shy, 
but  soon  they  were  vying  with  each  other  to  see 
who  would  secure  the  singers.  The  chorus  went  to 
the  homes  of  the  aged ;  it  sang  for  the  sick ;  it  sang 
in  the  homes  of  those  who  never  heard  any  other 


CALL  TO  THE  COUNTRY  133 

music.  .  .  Another  enterprise  which  the  Young 
Men's  Bible  Class  has  introduced  and  supported  is 
a  bureau  of  publicity.  The  boys  invested  in  a  small 
printing  press.  They,  with  the  assistance  of  the 
pastor,  do  all  the  church  printing  and  issue  a  local 
church  paper.  .  .  You  are  wondering  what  be- 
came of  the  dancing?  Well,  they  forgot  all  about 
it.  The  pastor  never  mentioned  dancing  in  the  pul- 
pit or  to  a  single  individual  in  private.  It  was  sim- 
ply starved  out." 

The  Social  Center.  The  country  church  ought  to 
be  the  center  of  life  for  the  whole  community.  A 
rural  survey  in  Indiana,  gotten  out  by  the  Presby- 
terian Board  of  Home  Missions,  has  this  to  say 
about  our  way  of  working  out  the  social  problem : 
"  In  Marshall  County  the  Brethren  are  holding  their 
own  in  the  country  better  than  any  other  denomina- 
tion, although  they  are  theoretically  opposed  to 
many  kinds  of  church  socials.  But  in  reality  few 
churches  furnish  as  much  social  life  as  do  these. 
The  Brethren  make  their  church  the  center  of  their 
community  life.  Their  visiting  with  each  other  in 
the  churchyard,  before  and  after  service,  their  har- 
vest festival,  the  social  nature  of  their  communion 
services,  and  their  hospitality  and  democratic  spirit, 
all  go  to  show  how  admirably  they  have  united  their 
spiritual  and  social  activities." 

The  Door  Wide  Open.  The  church  in  the  open 
country,  with  a  bit  of  a  grove  near  by,  and  perhaps 
a  running  stream  not  far  away,  is  a  common  fact 
among  us.  These  churches  have  not  generally  real- 
ized their  opportunity  for  usefulness.  And  some- 
times they  have  an  unfortunate  feeUng  that  they  are 


134       MISSIONS  AND  THE  CHURCH 

not  quite  up  to  the  standard,  and  work  according 
to  their  feehngs.  That  feeHng  is  often  false,  but  if 
it  be  true,  steps  ought  to  be  taken  to  change  the 
cause  of  it  without  delay.  A  country  church  usual- 
ly has  the  monopoly  of  the  whole  community,  and 
is  certainly  asleep  if  it  does  not  know  the  fact. 
Country  folk  prefer  going  to  the  church.  They  will 
give  just  as  liberally  as  any  one,  if  they  are  taught 
to  do  so.  All  depends  on  the  leaders.  But  the  door 
ought  not  to  be  locked  six  days  and  twenty-two 
hours  every  week.  Any  place  looks  desolate  if 
doors  and  windows  are  always  closed  and  the  weeds 
are  allowed  to  grow. 

The  Whole  Congregation  Acting  Together.  I 
believe  in  congregational  effort.  It  is  the  normal 
way  of  creating  congregational  strength,  not  only 
in  numbers  but  in  spiritual  life  and  activity.  Splen- 
did are  the  remarks  of  an  active  brother,  who  is 
pastor  of  a  country  congregation.  He  says :  "  I 
preached  during  the  year  four  special  missionary 
sermons,  in  which  I  discussed  especially  the  op- 
portunity of  investing  in  missions  and  recommend- 
ed the  giving  of  at  least  a  tenth.  For  a  while  I 
sent  out  by  mail,  to  each  family  in  which  a  member 
was  living,  chosen  pamphlets  on  systematic  giving. 
I  expect  to  follow  this  method  farther.  Very  seldom 
do  we  follow  a  missionary  sermon  with  an  offering 
the  same  day.  I  have  been  teaching  that  the  Lord 
can't  use  money  that  is  given  grudgingly  or  is 
wished  back  after  it  is  given.  I  never  complain  that 
the  offerings  are  not  larger,  and  never  thank  the  au- 
dience for  their  '  liberal  offering,'  but  try  to  impress 
that  each  one  is  responsible  to  the  Lord  as  his  stew- 


CALL  TO  THE  COUNTRY  135 

ard,  and  the  amount  given  to  any  particular  cause 
should  be  determined  by  seeking  his  guidance.  I 
do  not  know  that  this  is  best,  but  I  am  doing  the 
best  the  Lord  has  shown  me,  and  am  trusting  him 
for  light  as  we  proceed." 

QUESTIONS 

1.  Have  you  ever  stopped  to  think  that  we  are  a  rural 
people? 

2.  What  phases  of  country  life  factor  largely  in  develop- 
ing character? 

3.  If  you  dwell  in  the  country,  in  what  points  is  your 
home  still  below  what  it  might  be?  Can  you  not  rem- 
edy the  trouble? 

4.  Would  a  stranger  have  felt  at  home  last  Sunday  in 
your  church,  if  one  had  come  in?  Did  you  meet  him? 
Will  he  come  again?     If  not,  why  not? 

5.  Have  you  compared  the  needy  sections  of  your  State 
District  with  those  which  are  well  churched?  What  are 
you  doing  for  these? 

6.  Have  you  ever  thought  of  the  opportunity  among  the 
mountain  people?  Would  it  not  be  wise  to  do  something 
more  than  think  of  it? 

7.  Ohio  and  Indiana  were  "way  out  West"  a  hundred 
years  ago.  What  tremendous  opportunity  is  there  in  the 
Great  West  of  today? 

8.  Do  you  have  a  Sunday-school  library  or  other  library 
in  your  church? 

9.  What  are  you  doing  to  make  the  church  the  center 
of  the  community? 

10.  If  we  are  rural  people,  and  the  country  is  more  ac- 
cessible than  the  city,  it  does  seem  as  if  we  ought  to  be 
doing  something  in  the  country,  doesn't  it?  Is  your  con- 
gregation doing  anything  worth  while? 


136       MISSIONS  AND  THE  CHURCH 

SUGGESTED  BOOKS  FOR  ADDITIONAL 
READING 

"  The  Church  in  the  Open  Country,"  by  Wilson.  Mis- 
sionary Education  Movement,  50c. 

"  The  Challenge  of  the  Country,"  by  Fiske.  Association 
Press,  75c. 

"  Under  Our  Flag,"  by  Guernsey.  Revell.  30c,  paper; 
cloth,  50c. 

"  The  Southern  Mountaineers,"  by  Wilson.  Presbyterian 
Home  Missions,  50c. 

"  Chapters  on  Rural  Progress,"  by  Butterfield.  University 
of  Chicago  Press,  $1. 

"  The  Day  of  the  Country  Church,"  by  Ashenhurst.  Funk 
&  Wagnalls,  $1. 

"  Missions  in  the  Sunday-school,"  Hixon.  Young  People's 
Missionary  Society  of  the  Methodist  Church,  35c. 

"  The  Country  Town,"  by  Anderson.  Baker  Taylor  Co., 
$1. 

"  The  Country  Church  and  the  Rural  Problem,"  by  But- 
terfield.   University  of  Chicago  Press,  $1.08. 


CHAPTER  XI 

The  Landlord  and  the  Tenant 

A  Question  of  Ownership.  If  a  carpenter  have 
tools  and  material  and  make  a  box  on  his  own  time, 
the  box  belongs  to  him  because  he  made  it.  If  a 
tailor  have  the  cloth  and  scissors  and  time,  and 
make  a  suit  of  clothes,  it  belongs  to  him  because  he 
made  it.  If  the  cloth  were  mine  I  might  pay  him 
for  his  time  and  labor,  in  order  to  get  possession. 
But  until  I  give  an  equivalent  it  is  his.  God  made 
the  heavens  and  the  earth,  the  stars  and  the  sky 
and  the  sea.  They  are  his  because  he  made  them. 
He  made  the  rocks  and  the  hills,  the  streams  and  the 
valleys,  the  farms  and  the  fields,  and  they  are  his 
because  he  made  them.  We  can  by  no  law  of 
logic  evade  this  fact.  They  belong  to  him.  He 
may  have  turned  them  over  to  us  for  our  use ;  then 
the  question  of  relationship  between  landlord  and 
tenant  arises.  No  thoughtful  man  will  try  to  evade 
this  fact. 

The  Right  of  Occupancy.  Years  ago  I  had  oc- 
casion to  consult  an  English  official  concerning  the 
purchase  of  some  land  in  India.  I  wanted  to  build 
a  mission  bungalow.  He  said  I  could  not  buy  the 
land  in  India,  but  that  in  all  transfers  only  the 
"  right  of  occupancy  "  is  given ;  that  government 
owns  the  land.     And  I  bought  for  the  mission  the 

137 


138        MISSIONS  AND  THE  CHURCH 

right  of  occupancy.  Government  has  hit  the  nail  on 
the  head.  We  cannot  own  the  land  as  much  as  it 
owns  us.  We  do  not  hold  the  land  as  much  as  it 
holds  us.  We  do  not  work  the  land  nearly  so  hard 
as  it  works  us.  And  when  we  buy  or  sell,  there  is 
an  exchange  of  occupants,  an  exchange  of  tenants, 
that  is  about  all.  The  land  remains  while  we  come 
and  go. 

An  India  Illustration.  The  people  of  India 
would  say,  "  You  cannot  see  me."  And  this  is  true. 
You  cannot  see  me.  You  only  think  you  do,  but  you 
don't.  I  am  a  spirit.  I  am  invisible  to  the  natural 
eye.  You  can  see  my  material  body,  and  I  see 
yours.  But  you  cannot  see  me  and  I  cannot  see 
you.  The  spirit  which  never  dies  is  invisible,  and 
this  is  the  really  I.  God  gives  me  a  tenement  house 
to  live  in,  and  this  you  see.  I  cannot  keep  it,  for  it 
belongs  to  him.  He  never  told  me  how  long  I 
might  use  it.  The  time  key  he  holds  in  his  hand. 
I  can  use  but  not  abuse;  I  can  use  but  not  keep;  I 
can  use  but  not  destroy  this  house,  for  it  belongs 
to  him. 

A  Running  Stream.  In  Maryland  I  had  my  at- 
tention called  to  a  running  stream,  on  which  in  a 
short  distance  four  millers  had  built  their  mills. 
They  all  claimed  the  stream,  but  they  could  not  do 
more  than  occupy.  They  could  not  keep  it,  they 
could  not  defile  it,  they  could  not  destroy  it.  They 
had  only  the  right  to  use  it  and  let  it  go.  The 
owner  of  the  stream  was  God. 

A  Preacher  Storekeeper.  I  met,  a  short  time  ago, 
a  good  brother  who  told  me  he  had  been  for  years 
both  preacher  and  storekeeper,  mostly  storekeeper, 


LANDLORD  AND  THE  TENANT   139 

but  now  that  his  son  was  grown  and  married  he 
thought  best  to  make  a  change  and  become  mostly 
preacher.  I  told  him  he  was  on  the  right  track. 
He  said  he  intended  giving  part  of  the  store  to  his 
son  on  condition  that  he  should  pay  for  the  other 
part  from  the  earnings  of  the  store.  I  suggested 
that  he  was  on  the  right  track.  Then  he  continued, 
"  Not  that  I  want  to  get  anything  out  of  the  boy. 
I  want  to  see  that  he  is  able  for  the  business.  And 
I  may  some  day  turn  it  all  back  to  him,  but  not 
now."  That  brother  was  really  on  the  right  track. 
Not  to  get  something  out  of  him,  but  to  get  some- 
thing into  him.  That  is  the  idea  exactly.  God  deals 
with  us  in  the  same  way.  There  is  mission  work 
needed  on  every  hand.  The  demand  grows  more  and 
more  imperative.  It  seems  to  me  this  is  God's 
plan.  It  is  not  that  he  would  get  something  out  of 
us,  but  to  get  his  own  great  liberal  nature  into  us; 
therefore  he  wants  us  to  give,  and  give  more,  and 
then  give  more  still.  God  is  a  great,  liberal-hearted, 
loving  Father,  whose  beneficence  is  amazing.  The 
wealth  of  his  liberality  challenges  our  constant  ad- 
miration. He  wants  us  to  become  like  himself. 
For  this  reason  he  would  have  us  become  good  stew- 
ards;  for  this  reason  he  holds  the  property;  for 
this  reason  he  rules  the  world,  that  we  may  become 
like  himself,  and  he  have  fellowship  with  us.  Then 
some  day  it  is  in  his  plan  to  open  the  storehouses 
of  heaven  to  his  children.  But  we  must  become 
like  him.  We  give,  not  that  he  may  get  something 
out  of  us,  but  that  he  may  get  something  into  us. 
If  he  were  after  the  gold,  he  could  by  the  word  of 
his  mouth  scoop  out  tons  of  it  from  the  western 


140        MISSIONS  AND   THE  CHURCH 

mountains,  but  it  is  not  the  gold  he  is  after.  He 
wants  us  to  become  hke  himself;  he  wants  us  to 
give  of  what  we  call  our  own,  that  we  may  become 
like  himself.  And  when  we  become  like  him,  we 
may  hope  to  see  him  as  he  is.  How  utterly  unlike 
him  is  a  man  who  gives  nothing  at  all,  and  whose 
only  thought  is  to  get  more! 

An  India  Worshiper.  I  have  often  seen  a  Hindoo 
give  an  offering  to  his  idol  and  then  worship.  Once 
I  was  riding  with  a  Hindoo  friend  in  an  oxcart  into 
the  country,  when  we  passed  a  temple.  He  stopped 
the  cart  and  asked  me  to  wait  a  bit  for  him  till  he 
went  and  worshiped  there.  He  put  a  small  coin 
down  before  the  idol,  then  worshiped.  First  the 
offering,  then  the  worship.  The  offering  is  not 
worship,  but  is  followed  by  the  worship.  I  have 
seen  a  poor  Hindoo  come  to  this  same  temple,  and 
not  having  a  coin  look  for  a  rose.  Seeing  one,  he 
plucked  it,  placed  it  before  the  idol,  then  worshiped. 
First  the  offering,  then  the  worship.  I  have  seen 
Hindoos,  after  the  sacred  bath  in  the  River  Ganges, 
not  having  anything  to  offer,  plunge  their  two  bare 
arms  down  into  the  water  and  take  up  a  double  hand- 
ful of  water  and  pour  it  out  as  an  oblation  before  the 
rising  sun.  First  the  offering,  then  the  worship. 
Nature  teaches  us  this  lesson,  that  a  gift  should 
accompany  the  worship.  The  Hindoo  religion  is 
a  nature  religion.  It  has  no  revelation  from  God, 
as  we  understand  revelations.  And  if  nature  teaches 
us  the  lesson,  shall  we  not  learn  it? 

My  Mt.  Morris  Farm.  We  will  suppose  a  condi- 
tion contrary  to  fact.  Suppose  I  have  a  good  little 
farm  of  120  acres  two  miles  north  of  Mt.  Morris. 


LANDLORD  AND  THE  TENANT   141 

Suppose  a  new  red  barn  with  silo,  a  good  substantial 
cement-block  house.  Suppose  everything  complete. 
My  tenant  has  done  well,  and  has  just  gone  West 
to  buy  a  home  of  his  own,  so  I  am  looking  for  an- 
other. A  young  man  from  Franklin  County,  Pa., 
comes  to  Mt.  Morris,  and  asks  me  if  I  can  direct 
him  to  any  one  who  needs  a  farmer.  I  learn  that 
the  young  man  is  a  son  of  one  of  my  old  school-day 
chums.  We  sat  together  in  the  old  canebrake 
schoolhouse.  He  died  some  years  ago,  and  in  mem- 
ory of  him  and  the  love  I  have  towards  him,  I  tell 
the  young  man  he  may  go  onto  my  little  farm,  and 
get  a  start.  I  tell  him  the  former  tenant  had  been 
paying  me  $5  per  acre  cash  rent,  but  I  will  not  be 
hard  on  him ;  I  will  neither  set  the  time  nor  the 
amount,  only  I  will  expect  him  to  pay  me  what  is 
right  in  due  time.  I  want  to  see  him  get  a  start. 
And  he  goes  to  work.  His  success  is  easily  appar- 
ent. His  crops  are  good.  His  barn  gets  well  filled. 
His  cattle  multiply.  He  has  a  comfortable  bank 
account.  Children  come  into  the  home,  and  he 
names  one  of  the  little  fellows  for  me.  I  hope  the 
boy  will  become  a  missionary.  The  father  says 
they  want  it  so.  But  he  never  says  a  word  about 
paying  me.  I  hint  several  times,  but  he  somehow 
fails  to  take  any  hint.  He  frequently  reminds  me 
of  my  exceeding  kindness  to  him.  He  says  I  have 
done  more  for  him  than  his  own  father  could  have 
done.  I  rejoice,  of  course,  but  wonder  why  he  nev- 
er comes  to  the  point.  After  four  years,  I  tell  him 
kindly  that  I  have  use  for  some  money;  that  I  am 
not  starving,  but  I  have  visions  of  mission  work  to 
be  done  for  which  I  require  money.     I  ask  him  if 


142        MISSIONS  AND  THE  CHURCH 

he  is  not  able  to  make  a  payment.  He  hesitates  a 
bit,  and  tells  me  he  has  not  made  up  accounts,  but 
if  I  can  come  next  week,  perhaps  he  can  help  me 
out.  After  a  week  and  two  days  i  go  agani  to  see 
him.  I  stay  for  dinner.  We  have  a  splendid  dinner 
of  chicken  and  sweet  potatoes  and  gravy,  with  pie 
and  cake  and  preserves,  but  nothing  is  said  about 
money.  Then  I  ask  him  for  money.  He  says  he 
unfortunately  has  gotten  out  of  change,  but,  hand- 
ing me  a  quarter  of  a  dollar,  asks  me  if  that  will 
do  for  the  present !  Brother,  what  would  you  do 
with  him?  I  wanted  to  give  him  a  start.  I  have 
made  him  all  that  he  is.  And  now,  deliberate  in- 
gratitude, insatiable  covetousness,  he  gives  me  a 
quarter! 

The  Application.  Perhaps  I  need  not  make  the 
application.  It  is  quite  apparent.  God  owns  all 
that  we  call  ours.  The  fields  and  the  cattle  and  the 
produce,  the  stock  and  the  bank  accounts,  all  are 
his.  He  has  not  said  that  he  will  demand  certain 
specified  cash  payments  according  to  law,  but  he 
has  said  that  he  wants  his  people  to  be  happy  and  to 
give  him  according  as  he  prospers  them.  And  when 
there  is  a  call  for  mission  money,  when  the  work  of 
the  Master  in  the  homelands  or  in  the  foreign  fields 
is  such  that  money  is  very  greatly  needed,  how 
many  a  good  man  puts  his  hand  into  his  pocket,  and 
gets  a  quarter  for  the  offering,  for  the  Lord,  for  the 
Owner  of  it  all !  Then  he  wonders  where  all  the 
mission  money  goes  to!  And  he  reasons  within 
himself,  saying,  "  If  everybody  gave  a  quarter,  this 
congregation  of  200  would  raise  just  $50.  The  mis- 
sionaries ought  to  be  glad  for  such  a  liberal  collec- 


LANDLORD  AND  THE  TENANT   143 

tion."  His  wife  and  two  children  can  not  give  a 
quarter.  She  gives  a  nickel,  and  the  boys  give  each 
a  penny,  for  he  carries  the  bag.  And  on  the  way 
home  the  horses  seem  tired  and  the  carriage  seems 
old  and  the  road  seems  long,  so  he  decides  to  buy  an 
auto. 

The  New  Testament  Plan.  That  our  religion 
should  be  free  is  true.  But  that  we  should  sit  down 
and  take  all  we  can  get  from  God,  and  insist  that  his 
ministers  shall  preach  to  us,  and  that  their  wives 
shall  teach  our  children,  while  we  do  nothing  but 
get  all  we  can  and  keep  all  we  get,  giving  nothing 
in  return  to  him  nor  to  any  one  else — this  is  the 
most  selfish  conception  of  a  Christian's  relation  to 
God  and  his  fellow-man  that  one  can  possibly  im- 
agine. It  is  emphatically  wrong.  The  New  Testa- 
ment idea  is  rather  that  we  are  stewards ;  that  we 
hold  all  as  belonging  to  God,  and  that  we  give  lib- 
erally for  the  glory  of  God  of  that  which  we  call 
ours,  of  that  which  God  entrusts  to  us.  What  we 
have  is  on  trust.  As  we  sow  so  shall  we  reap.  Let 
us  consider  the  teaching  of  1  Cor.  16:  2.  Look  it 
up. 

On  the  First  Day  of  the  Week,  This  is  the  Word, 
"  On  the  first  day  of  the  week."  Not  once  a  month, 
not  once  a  quarter,  not  twice  a  year,  nor  yet  by 
occasional  special  collections.  I  think,  in  all  sin- 
cerity, that  we  can  do  no  better  than  to  take  an  ofifer- 
ing  in  the  church  every  Sunday  for  the  work  of  the 
Lord.  Moreover,  I  think  we  ought  to  do  it.  Just 
a  bit  further;  I  think  that  we  who  are  so  careful  to 
observe  all  the  teachings  of  Scripture  make  a  serious 
mistake  when  wc  fail  to  do  so.    The  Scripture  says, 


144        MISSIONS  AND   THE  CHURCH 

"  On  the  first  clay  of  the  week."  We  may  say  what- 
ever else  we  like.  Our  reason  against  it  may  be 
never  more  plausible,  yet  the  Word  still  remains. 
Many  of  our  churches  have  not  had  it  so,  I  admit, 
but  that  argues  against  the  usage  of  the  churches 
rather  than  against  the  adoption  of  the  plan  clearly 
taught  in  this  scripture.  He  who  argues  against 
the  every-Sunday  offering  argues  against  the  Scrip- 
ture plan,  no  matter  who  he  may  be  or  how  forceful 
his  argument  may  be.  I  cannot  avoid  this  conclu- 
sion. 

Once  and  Be  Done  with  It.  Last  summer  a  good 
brother  told  me  he  would  rather  give  $100  and  be 
done  with  it.  I  learned  that  he  was  giving  that 
amount  yearly  in  lump  sum.  But,  while  the  $100 
gift  is  all  right,  the  other  part  of  the  suggestion  is 
a  bit  doubtful.  It  must  be  that  giving  is  not  a  joy- 
ful experience  to  him,  but  a  bit  of  necessity.  It 
has  to  be  done,  therefore  do  it  and  be  done  with  it. 
That  is  like  taking  a  dose  of  quinine.  I  have  a  fever. 
I  know  quinine  will  help  me,  and  I  measure  out 
five  grains.  With  water  in  one  hand  and  the  qui- 
nine in  the  other,  I  hesitate.  Wife  says,  "  Why 
don't  you  take  it  and  be  done  with  it?"  I  take  it, 
and  am  done  with  it.  Is  your  giving  like  taking 
a  dose- of  quinine?  Then  something  is  the  matter 
with  you.  I  would  rather  a  good  deal  that  a  brother 
give  $2  every  Sunday  throughout  the  year  and  nev- 
er get  done  with  it  than  that  he  should  give  $100 
all  at  once  and  be  done  with  it.  The  former  would 
be  in  harmony  with  the  scriptural  plan.  His  giving 
would  soon  seem  small  enough.  He  would  often 
pray   for  its  proper  use.     He   would   think   of  the 


LANDLORD  AND  THE  TENANT   145 

mission  fields  and  pray  for  the  work  there.  But 
he  who  gives  $100  and  is  done  with  it  too  often  fails 
utterly  in  these  essentials.  He  may  often  think 
of  his  exceedingly  liberal  gift,  and  after  six  months 
it  may  seem  as  if  given  day  before  yesterday.  Cer- 
tainly give  $100  or  $1,000  or  $10,000  if  you  can,  but 
let  the  regular  "  first  day  of  the  week  "  offering  be 
the  first  consideration. 

Let  Every  One  of  You.  I  believe  the  envelope 
plan  to  be  the  best  plan  yet  devised ;  the  plan  of 
giving  a  packet  of  small  envelopes  to  every  mem- 
ber of  the  congregation,  and  asking  that  one  be  re- 
turned every  Sunday  bearing  the  regular  Sunday 
gift.  In  some  parts  of  the  country  I  have  found  that 
one  family  envelope  is  kept  for  all,  and  father  de- 
posits it  when  the  time  comes.  When  we  cling 
close  to  the  words,  "  Let  every  one  of  you,"  it  does 
not  work  out  that  way.  I  think  mother  and  the 
children  should  have  as  welcome  a  part  in  this 
matter  as  the  father  of  the  family.  If  every  one 
has  his  packet  of  envelopes,  and  every  one  puts  an 
envelope  into  the  offering  every  Sunday,  there  will 
be  an  increased  interest  manifest  which  would  be 
hard  to  produce  otherwise.  When  the  five-cent 
offering  is  proportionate  and  the  $2  ofifering  is  pro- 
portionate, and  both  are  regarded  with  the  same 
kindly  feeling,  then  all  will  come  to  realize  the 
spiritual  value  of  money.  Moreover,  all  who  give 
get  an  honest  interest  in  the  welfare  of  every  worthy 
endeavor,  such  as  is  not  possible  to  those  who  refuse 
to  do  so. 

The  Plan  of  the  Parsee.  I  have  often  seen  a  Par- 
see    in     India    sit    down    and    mumble    over    his 


146        MISSIONS  AND  THE  CHURCH 

morning  prayers.  While  he  is  praying,  mother  and 
the  children  do  the  morning  chores.  When  the 
prayers  are  done,  the  chores  also  are  done.  It  is  a 
saving  of  time.  But  we  don't  do  it  that  way.  When 
we  have  our  family  prayers  we  all  take  part.  One 
reads  the  lesson,  or  we  may  read  verse  about.  All 
together  we  sing  a  hymn,  and  we  all  kneel  down  to 
pray.  Then  one  prays ;  perhaps  there  may  be  two 
prayers,  and  another  is  called  on  to  lead  the  prayers 
next  day.  Sometimes  I  have  used  short  sentence 
prayers,  the  family  repeating  the  words  after  me. 
Thus  the  children  early  learn  to  pray.  And  then 
we  all  repeat  the  Lord's  Prayer  together.  When 
we  all  pray,  why  should  father  do  the  giving  for  all? 
Why  should  not  the  wife  and  the  children  be  al- 
lowed to  have  their  natural  place  in  the  giving,  as 
in  the  praying?  A  well-regulated  congregation, 
working  on  this  plan,  will  have  more  givers  than 
members,  and  the  children  will  look  forward  to  the 
time  when  they  can  do  more  to  help  in  the  great 
work. 

As  the  Lord  Has  Prospered.  How  much  shall 
we  give?  To  persons  not  having  thought  about  it, 
this  is  the  great  question.  And  it  ought  to  be  a 
great  question.  Twenty-five  cents  into  the  offering 
when  we  are  growing  wealthy  is  not  at  all  in  pro- 
portion to  our  ability.  It  belittles  the  giver  and  be- 
littles the  cause.  Clearly,  the  scripture  teaches  a 
proportion :  "As  the  Lord  has  prospered  you."  It 
is  a  certain  percentage.  It  is  a  certain  part  of  the 
whole  gain.  Make  it  one  rate  or  make  it  another, 
still  it  is  by  a  system  and  a  proportion.  Some  sys- 
tem is  better  than  no  system.     And  it  is  a  sorry 


LANDLORD  AND  THE  TENANT   147 

fact  that  most  of  our  giving  is  absolutely  without 
any  system  whatever.  It  is  a  fact  for  us  to  be 
ashamed  of,  but  it  is  a  fact,  nevertheless.  Four  out 
of  five  who  read  this  will  have  to  admit  in  their  own 
hearts  that  their  giving  hitherto  has  been  without 
any  system  whatever.  Is  that  what  you  think  God 
wants  of  you? 

A  Definite  Proportion.  In  some  sections  of  India 
where  this  matter  has  been  carefully  taught,  the 
Christians  have  adopted  the  plan  of  giving  a  six- 
teenth, for  the  reason  that  there  are  sixteen  annas 
in  the  rupee,  and  the  rupee  is  the  unit.  It  becomes 
a  definite  proportion  easy  of  account.  But  a 
twentieth,  given  regularly  and  systematically,  is 
very  much  better  than  giving  without  system, 
which  usually  means  much  less  than  a  twentieth. 
There  are  those  who  definitely  oppose  giving  the 
tenth  because  it  savors  of  the  law,  but  nine  out  of 
ten  of  the  good  brethren  who  oppose  the  idea  of  the 
tenth  are  quite  in  favor  of  a  general  tax  system  to 
raise  the  amount  required.  The  taxation  is  pro 
rata,  based  on  the  amount  of  tax  each  pays  to  the 
State,  and  the  present  need.  The  only  difference 
between  that  plan  and  giving  at  least  a  tenth  is 
that  the  tax  plan  is  likely  to  cost  a  good  deal  less 
than  the  tenth  plan.  In  that  light,  the  brother  who 
argues  against  the  tenth  and  upholds  the  tax  system 
puts  himself  in  a  very  awkward  situation,  to  say  the 
least.  It  seems  to  me  the  better  plan  would  be  to 
encourage  the  whole  congregation  to  give  liberally. 
Do  it  according  to  the  envelope  system.  Get  neat, 
businesslike  envelopes.  Let  one  keep  the  accounts. 
Then  let  those  who  seem  to  be  under  the  law,  and 


148        MISSIONS  AND  THE  CHURCH 

who  give  less  than  the  tax  plan  would  call  for,  be 
taxed,  but  say  nothing  about  tax  to  the  others  who 
have  caught  the  spirit  of  liberality. 

The  Very  Least  and  Lowest  Rate.  I  cannot  en- 
ter fully  into  the  argument.  That  would  take  more 
space  than  is  allowed  me.  But  there  is  the  wash- 
ing of  feet  in  the  Old  Testament;  we  have  it  in  the 
New.  There  is  the  passover  feast  in  the  Old  Testa- 
ment ;  we  have  the  love  feast  supper  in  the  New. 
There  is  the  unleavened  bread  in  the  Old  Testa- 
ment; we  have  the  communion  in  the  New.  There 
is  the  Sabbath  in  the  Old  Testament;  we  have  the 
Lord's  Day  in  the  New.  Many  of  the  teachings  of 
the  Gospels  have  been  transplanted  from  the  Old 
Testament  to  the  New,  with  new  conditions,  new 
surroundings,  and  new  intent.  We  have  the  giving 
of  the  tenth  in  the  Old  Testament.  It  was  a  law. 
In  the  New  it  is  at  least  a  tenth.  It  is  not  a  law. 
It  is  an  inspiration,  an  ideal,  a  privilege,  an  ap- 
proved plan.  We  ought  to  begin  where  the  Old 
Testament  left  ofif.  We  ought  to  begin  with  at 
least  as  much  religion  as  they  had.  We  ought  to 
go  at  least  as  far  as  they  went.  We  ought  to  be  at 
least  as  liberal  as  they  were.  Yet  not  by  compul- 
sion. It  seems  to  me  the  thought  is  unavoidable, 
that  we  ought  to  give  at  least  a  tenth  of  our  income. 
I  have  no  suggestion  as  to  how  to  do  it.  That  is  a 
matter  of  detail.  Farmer  and  banker  and  wage 
earner  each  should  be  able  to  work  out  the  detail  for 
himself.  The  principle  is,  we  ought  to  give  at  least  a 
tenth. 

Working  It  Out.  When  Colgate  went  into  the 
soap  business,  it  was  with  the  determination  to  give 


LANDLORD  AND  THE  TENANT   149 

a  tenth  of  the  gain  to  the  Lord.  Of  the  first  dollar 
cleared  he  gave  ten  cents  to  the  Lord.  Business 
prospered,  and  it  was  changed  to  an  eighth,  and 
again  to  a  fourth.  The  business  continued  to  grow, 
and  he  made  it  the  half;  next  three-fourths.  Later 
he  determined  to  give  all  the  profits  to  the  advance- 
ment of  such  good  work  as  he  might  indicate.  An- 
other such  example:  A  business  man  in  Chicago 
began  by  giving  his  tenth,  and  keeping  nine-tenths 
for  himself.  He  was  prospered  till  now  he  has  re- 
versed it,  and  keeps  one-tenth  for  himself  while  he 
gives  nine-tenths  to  the  Master.  He  has  caught 
the  spirit  and  the  joy  of  giving.  Make  money  if 
you  can,  and  give  the  Master  his  fair  share.  Why 
should  not  brethren  do  business  for  the  Lord,  and 
give  him  systematically  his  share  of  the  gain  from 
the  farms  and  orchards,  from  the  stores  and  the 
shops,  from  the  mines  and  the  banks  and  the  busi- 
ness companies  which  they  call  theirs? 

When  Conscience  Goes  Begging.  A  man  had 
2,000  splendid  fruit  trees.  He  was  a  good  Christian 
and  successful  in  business.  He  wanted  to  do  some- 
thing for  his  Master,  for  he  had  read  about  an  ex- 
periment in  setting  apart  certain  fields  for  the  Lord, 
how  the  Lord  took  care  of  them  all.  So  he  set  one 
tree  apart  for  his  Master,  and  when  the  fruit  ri- 
pened he  kept  it  by  itself,  and  sold  it  separately, 
and  gave  the  money  to  the  Lord.  When  I  heard 
that,  I  felt  like  asking  why  he  did  not  charge  the 
Lord  for  marketing!  That  can  hardly  be  excelled, 
except  by  a  whole  District  which  has  a  regular 
penny  collection  every  Sunday  (they  call  it  a  penny 
collection,  and  that  is  what  it  really  is),  and  then 


150        MISSIONS  AND  THE  CHURCH 

use  all  the  pennies  to  buy  Sunday-school  papers  for 
themselves.  They  ought  to  have  no  trouble  to  keep 
up  the  running  expenses,  for  that  isn't  going  faster 
than  a  slow  walk! 

A  Voice  from  Kansas.  A  dear  brother,  who  is  a 
deacon  and  a  banker  in  the  West,  writes  me  on  the 
subject  as  follows:  "I  have  been  tithing  for  ten 
years  and  am  much  pleased  with  it.  The  fairness 
of  it  appeals  to  me.  The  poor  man  enjoys  it  as 
much  as  the  rich,  and  it  works  no  hardship  on  him. 
I  know  of  one  poor  brother  here  who  works  for  a 
living  and  is  raising  a  family,  who  tithes  his  income, 
and  he  is  one  of  the  happiest  men  in  the  church,  and 
so  much  enjoys  his  giving  that  it  makes  me  feel 
good  to  see  him.  He  never  has  the  blues,  no  mat- 
ter how  hard  up  he  is.  I  know  of  another  brother, 
not  far  from  here,  who  is  a  widower  and  a  con- 
secrated farmer,  who  tithes  his  income,  and  it  is 
surprising  to  see  what  interest  he  takes  in  missions 
and  church  work  in  general.  He  frequently  asks 
me  for  advice  as  to  where  to  give  that  it  will  be 
most  needed  and  best  used.  It  has  been  my  ob- 
servation that  the  people  who  tithe  are  the  best 
church  workers  both  in  our  church  and  in  other 
churches.  I  believe  the  Bible  teaches  tithing  as 
much  as  many  otlier  things  we  hold  sacred,  and 
that  it  should  be  urged  more  and  more." 

A  Voice  from  Iowa.  Another  consecrated  broth- 
er, who  is  a  business  man  in  the  West,  writes  his 
method  of  giving:  "  I  plan  to  give  one-tenth  of  my 
gross  income  for  the  Lord's  work.  This  includes 
such  items  as  missions,  schools,  and  all  such  in- 
stitutions I  feel  are  worthy  of  my  support.     I  have 


LANDLORD  AND  THE  TENANT   151 

an  account  for  this  purpose,  and  have  had  for  a  num- 
ber of  years,  and  my  aim  is  to  make  it  average  at 
least  that  much.  I  think  that  the  person  who  does 
not  keep  a  record  of  his  giving  is  usually  deceived 
with  the  idea  that  he  is  giving  much  more  than  he 
really  does."  Suppose  from  all  over  the  Brother- 
hood such  voices  should  resound.  Suppose  every 
one  of  us  who  wants  to  be  counted  as  one  of  God's 
stewards  should  just  stoop  to  it  and  learn  this  lesson 
of  giving.  What  a  wonderful  time  that  would  be ! 
And  yet,  some  will  hold  back.  Some  will  lag  be- 
hind. Some  will  fail  of  the  teaching.  Shall  you  be 
one  who  fails?  Shall  you  lag  behind,  and  so  let 
another  do  double  work  because  of  your  indiffer- 
ence? 

QUESTIONS 

1.  To  what  extent  do  you  realize  that  God  owns  all? 

2.  May  you  keep,  may  you  defile,  may  you  destroy  what 
is  entrusted  to  you? 

3.  Does  God  want  to  get  anything  out  of  you?  Why  is 
so  much  service  and  so  liberal  giving  desired  from  you? 
Are  you  responsive? 

4.  How  is  it  that  a  feeling  of  great  joy  comes  into 
one's  heart  when  he  has  given  freely  for  some  worthy 
cause? 

5.  Is  the  offering  "on  the  first  day  of  the  week"  scrip- 
tural or  not? 

6.  What  is  the  mistake  in  giving  "  once  and  be  done 
with  it"?  Does  the  regular  gift  exclude  the  occasional 
large  one? 

7.  Is  the  plan  by  which  "  every  one  of  you  "  gives  scrip- 
tural or  not? 

8.  How  best  give  "as  the  Lord  has  prospered  j'ou"? 
Is  that  according  to  what  you  spend,  or  what  you  have, 


152        MISSIONS  AND  THE  CHURCH 

or  what  your  earning  power  is,  or  a  penny  every  week,  or 
spare  cash,  or  what? 

9.  Make  a  list  of  honest,  independent  reasons  for  not 
giving  at  least  a  tenth  of  your  income.  Now,  take  the 
other  side  and  refute  them,  just  to  see  where  it  leads  you. 

10.  If  you  have  never  given  the  tenth,  be  honest  with 
yourself  and  try  it  fairly  and  squarely  for  just  a  year. 
Please  do. 


SUGGESTED  BOOKS  FOR  ADDITIONAL 
READING 

"  The  Tithe,"  by  Stewart.     Winona  Publishing  Co.,  10c. 

"  Stewardship,"  a  packet  of  thirteen  booklets.  Laymen's 
Movement,  50c. 

"  The  Pastor  and  Modern  Missions,"  by  John  R.  Mott. 
Student  Volunteer  Movement. 

"  Ways  that  Win  in  Church  Finance,"  by  Gregg.  Meth- 
odist Book  Concern,  15c. 

"  What  We  Owe  and  How  to  Pay  It,"  by  A  Layman. 
Testimony  Pub.  Co.,  6c. 

"  Stewardship  and  Missions,"  by  Cook.  American  Baptist 
Publication  Society. 


CHAPTER  XII 

What  100,000  Good  People  Can  Do  if 
They  Want  To 

A  Little  Preface.  I  am  taking  the  liberty  in  this 
closing  chapter  to  discuss  certain  questions  freely 
as  they  appear  to  me.  I  do  not  expect  every  one  to 
agree  with  me,  but  if  what  I  say  proves  helpful 
either  to  the  individual  or  the  congregation,  I  shall 
count  myself  happy.  It  is  an  effort  to  answer  the 
question  as  to  what  is  the  best,  that  God  may  be 
glorified,  and  that  the  kingdom  may  be  established 
upon  the  earth.  We  are  here,  by  the  grace  of  God, 
to  be  all  we  can  and  do  all  we  can,  in  harmony  with 
the  Word  of  God,  while  we  live. 

An  Intensely  Religious  People.  As  a  people,  the 
Church  of  the  Brethren  is  characterized  as  being 
intensely  religious,  careful  in  all  matters,  both  with 
respect  to  our  natural  as  well  as  our  spiritual  wel- 
fare. We  like  to  put  our  finger  on  the  text  and  then 
do  our  thinking.  We  are  strong,  conscientious,  not 
easily  moved  hither  and  thither  by  new  doctrines 
that  sweep  decennially  over  the  country,  honest  in 
all  our  dealings,  economical  and  industrious.  Our 
habits  of  simplicity,  which  are  an  outgrowth  of 
literal  interpretation  of  the  Scriptures,  lead  us  nat- 
urally to  the  healthful  thrift  which  prevails  in  every 
congregation.    We  rejoice  in  the  fact  of  the  narrow 

153 


154        MISSIONS  AND  THE  CHURCH 

way.  It  saves  us  from  much  that  would  otherwise 
prove  irksome. 

Two  Neighbor  Ministers.  Two  ministers  dwelt 
neighbors  to  each  other.  Their  churches  were 
neighbors,  too.  In  the  winter  both  held  revival 
meetings,  and  each  gained  some  of  the  members  of 
the  other's  congregation.  Some  time  afterwards 
they  met.  The  minister  of  the  more  worldly  church 
said  to  the  minister  of  the  more  spiritual  church, 
"  Brother,  you  got  some  of  my  members  last  winter, 
and  I  got  some  of  yours.  But  I  cannot  understand 
why  it  is  you  got  our  best  and  those  we  got  from 
you — well,  there  isn't  much  in  them."  The  minister 
of  the  more  spiritual  church  replied,  "  I  think  I  un- 
derstand that.  Those  who  go  from  us  to  you,  go 
for  less  religion.  Those  who  come  from  you  to  us, 
come  for  more  religion.  I  have  certainly  nothing  but 
praise  for  those  who  came  from  you  to  us."  They 
went  their  ways.  There  was  nothing  more  to  say. 
While  there  is  difference  between  churches,  we 
ought  to  aspire  ever  to  be  that  more  spiritual  peo- 
ple to  whom  others  may  come  who  want  more  re- 
ligion.   A  spiritual  gain  is  a  great  gain. 

The  Heavenly  Home.  Our  homes  ought  to  be 
real  heavenly  places.  By  that  I  mean  they  should 
be  productive  of  ideals  of  strength  and  kindness  and 
goodness.  There  ought  never  to  be  rivalry  or  jeal- 
ousy or  anger  there,  but  joy  and  peace  and  love  al- 
ways. A  town  boy's  home  ought  to  be  the  best 
place  in  town,  according  to  his  own  statement.  A 
country  lad's  home  ought  to  be  better  than  the 
whole  town  to  him.  The  family  prayers  should  be 
a   delight,   cheery,   varied,   regular,   interesting,   an 


WHAT  GOOD  PEOPLE  CAN  DO   155 

essential  factor  in  the  daily  home  life.  And  the 
table  conversation :  I  have  come  to  the  opinion  that 
thoughtless  conversation  at  table  from  day  to  day 
does  more  to  destroy  a  real  love  for  religion  than 
all  the  Sunday-school  teachers  and  preachers  can 
create.  Criticisms  of  the  church,  of  the  members, 
of  church  work,  of  preachers,  of  missionaries ; 
gloomy  expressions  concerning  the  general  religious 
outlook,  occasional  remarks  concerning  the  giddi- 
ness of  the  present-day  young  people  as  compared 
to  the  excellence  and  sobriety  of  young  people  some 
years  ago,  all  the  while  several  pairs  of  little  eyes 
are  wide  open  and  as  many  little  ears  are  taking  it 
all  in  with  wonder  and  surprise — this  is  awful!  It 
seems  to  me  that  sociologically  the  well-ordered  ta- 
ble conversation  is  more  important  than  the  daily 
family  prayers,  though  of  course  the  prayers  are 
of  the  greater  spiritual  import.  We  must  be  spirit- 
ually alert  three  times  a  day  if  we  would  hold  our 
children  for  the  church.  It  is  almost  a  farce  for  a 
man  to  talk  of  his  love  for  the  church  while  he 
raises  a  family  which  is  wholly  indifferent  to  it. 
Real  enthusiasm  and  deep  convictions  are  wonder- 
fully contagious. 

A  Homey  Church.  The  church  should  be  a  sin- 
cere reflection  of  the  home.  The  freedom  of  the 
meetings,  the  welcome  every  time,  the  concern  one 
has  for  the  other,  just  as  we  find  in  the  home,  the 
ease  and  naturalness  of  prayer,  the  hearty  "Amens  " 
recurring  during  preaching  and  prayer,  the  warm- 
ing, healthful,  missionary  spirit,  the  lingering  yet 
awhile  after  the  morning  worship,  because  of  love 
one  to  another  and  the  wish  to  exchange  greetings, 


156        MISSIONS  AND  THE  CHURCH 

all  these  count  wonderfully  in  creating  a  homey 
church.  If  a  member  step  slightly  aside  toward  for- 
bidden paths,  he  ought  not  to  be  regarded  with  sus- 
picion, but  be  loved  a  little  more,  taken  into  confi- 
dence a  bit,  and  treated  like  a  little  child  who  gets 
a  tumble  in  the  home.  A  homey  church  will  aim 
constantly  to  confirm  the  faith  of  all,  and  never  per- 
mit doubtful  disputations.  With  plenty  of  hymn 
books  and  song  books,  maps,  charts,  warmth,  com- 
fortable seats,  ventilation,  and  spiritual  leadership, 
every  church  ought  to  be  real  homey. 

Our  Own  Children.  It  is  highly  essential  that 
every  brother  and  sister  whom  God  has  blessed  with 
children  should  bring  up  those  children  in  the  fear 
and  nurture  of  the  Lord.  It  is  imperative,  if  we 
would  be  what  the  Lord  wants  us  to  be.  Count 
now  the  children  in  your  congregation,  children  of 
members,  between  ten  and  twenty  years  old,  who 
are  not  yet  in  the  church.  In  some  localities  it  is 
appalling.  It  is  not  so  in  all.  It  ought  be  so  in  none. 
We  are  a  poor  makeshift  if  we  fail  to  live  and  to 
preach  so  as  to  save  our  own  children.  It  is  useless 
to  talk  of  missions  if  we  cannot  do  evangelizing  in 
our  own  homes.  If  the  Hindoos,  who  require  the 
child  to  follow  the  same  trade  and  the  same  religion 
as  his  father,  have  gone  to  the  one  extreme,  certain- 
ly we  parents,  who  permit  our  children  to  manage 
us  and  do  as  they  please  in  matters  temporal  and 
spiritual,  have  gone  to  the  other  extreme.  If  you 
never  talk  of  books,  and  never  give  the  children 
books  for  presents,  their  appetite  for  books  will 
not  grow.  If  you  dress  up  your  children  in  the 
latest  style,  "  with  rings  on  their  fingers  and  bells 


South    Waterloo,    Iowa,    Cliurcli    of    the    Brethren,    Erected    in 

1913. 


South    Waterloo,    Iowa,    Church    of    the    Brethren,    Erected    in 

1868. 


New  Sug°ar  Creek  Church. 


Old    Sugrar   Creek    Church. 


WHAT  GOOD  PEOPLE  CAN  DO   157 

on  their  toes,"  and  tack  up  pictures  of  fancy-dress 
women,  war  vessels  and  battle  scenes  about  the 
home,  do  not  be  surprised  when  they  grow  up 
rather  fussy,  with  neither  a  desire  for  the  simple 
life  nor  a  life  of  peace.  We  must  hold  our  children 
or  give  up  the  race. 

Looking  Which  Way?  It  is  a  matter  of  personal 
pride  with  us  that  we  keep  our  poor.  And  that  is 
right.  We  do  not  turn  to  the  State  to  look  after 
our  needy  members.  We  have  the  means,  and  can 
do  it  ourselves.  But  think  a  little.  We  send  our 
children  to  get  their  education  at  the  expense  of  the 
State,  and  very  often  we  carry  it  so  far  as  to  send 
them  for  higher  education  to  the  State  normal  or 
the  State  college,  rather  than  to  our  own  colleges, 
simply  because  it  costs  less.  He  who  does  so — I 
mean  he  who  pays  for  the  upkeep  of  the  Old  Folks' 
Home  and  sends  his  children  to  a  State  college — 
is  certainly  gifted  with  a  sense  of  looking  backward 
rather  than  forward.  It  appeals  to  me  that  if  we 
can  do  one  thing  only,  if  it  comes  to  a  choice  be- 
tween the  two,  while  we  would  very  much  dislike 
to  do  it,  we  would  better  let  the  State  take  care  of 
our  old  people  and  we  look  after  the  children  our- 
selves. That  is,  if  we  have  any  regard  for  the 
future.  The  old  folks  will  cling  to  their  early  train- 
ing, they  will  remain  faithful  to  the  end,  but  nine 
out  of  ten  of  our  children  will  be  lost  to  the  church 
if  the  State  trains  them.  The  German  Lutherans 
and  Roman  Catholics  make  every  possible  endeavor 
to  keep  the  education  of  their  children  in  their  own 
hands.  Our  public  school  system  is  very  good. 
But  when  it  comes  to  the  high  school   (of  course 


158        MISSIONS  AND  THE  CHURCH 

there  are  splendid  exceptions),  and  the  teen  age  of 
children,  I  am  convinced  that  if  our  people  were 
wise,  half  as  wise  as  serpents,  while  harmless  as 
doves,  they  would  send  their  children,  almost  at  any 
sacrifice,  to  our  own  institutions.  And  we  ought 
not  to  send  them  for  some  short  course  in  the  hope 
that  they  may  soon  be  able  to  make  money  faster, 
but  for  that  longer  and  fuller  course  which  enlarges 
the  mental  horizon  and  increases  the  capacity  for 
doing  good. 

What  Is  the  Difference?  There  is  all  the  differ- 
ence in  the  world.  A  ship  that  would  weather  the 
sea  needs  ballast.  In  our  colleges  the  religious 
spirit  predominates,  and  the  presence  of  the  older 
students  more  advanced  acts  as  a  healthful  in- 
spiration to  boys  and  girls  in  the  teen  age.  The 
game  is  not  in  their  hands,  though  they  be  doing 
the  same  work  as  high  school  students.  One  of 
our  western  schoolmen  writes  me  as  follows :  "  The 
denominational  school  is  more  needed  today  than 
ever."  The  Central  Christian  Advocate  of  Feb.  5, 
1913,  said  in  an  editorial :  "  The  value  of  the  church 
college  was  probably  never  so  recognized  as  it  is 
today.  The  pendulum  has  swung  back  to  its  proper 
place.  The  church  school  proclaims  the  ideal  and 
points  to  him  who  incarnated  the  ideal  and  can  re- 
produce it  in  us.  The  State  universities  differ  from 
the  church  colleges.  In  spite  of  everything  the 
drift  in  the  State  universities  is  towards  the  break- 
ing of  home  ties,  particularly  as  regards  the  preemi- 
nence of  religion."  It  must  not  be  thought  that  the 
church  college  is  losing  out.  In  1910  the  commission- 
er of  education  reported  602  colleges  and  universi- 


WHAT  GOOD  PEOPLE  CAN  DO   159 

ties,  of  which  number  430  may  be  classed  as  church 
schools.  Of  these  374  are  strictly  denominational, 
while  136  "  have  sterilized  themselves  into  inde- 
pendency so  as  to  get  on  the  Carnegie  foundation." 

Our  Educational  Equipment  Last  year  over  2- 
000  students  were  enrolled  in  our  ten  institutions 
of  learning.  Of  these  227  were  regular  college 
course  students.  Altogether  there  are  some  forty 
buildings.  The  property  and  endowment  amount  to 
about  a  million  dollars.  To  meet  the  present  need, 
that  ought  to  be  doubled  almost  immediately.  It 
ought  to  be  more  than  doubled  in  the  next  few 
years.  We  have  grown  wonderfully  in  the  last  few 
years,  but  we  ought  to  continue  to  grow.  The 
school  is  of  inestimable  value  to  the  church.  Our 
faculties  are  as  good  as  any  in  the  land,  and  in  some 
respects  unequalled. 

College  Men  and  the  Church.  Our  college  presi- 
dents and  the  leading  teachers  in  our  schools  are 
amply  qualified  for  their  work.  And  what  they  are 
willing  to  sacrifice  for  the  cause  can  only  suggest  to 
the  thoughtful  reader  the  fact  of  their  love  for  that 
cause.  One  of  them,  in  answering  my  question, 
prefaced  his  reply  as  follows :  "  I  am  not  inclined 
to  emphasize  the  sacrifice  side  of  my  little  part  in 
the  educational  movement  in  our  church.  I  do  not 
seek  commiseration,  but  appreciation  and  sympathy 
are  always  helpful.  The  sacrifice  which  many  of 
our  schoolmen  are  making  is  missionary  in  char- 
acter and  brings  its  own  rewards.  But  this  very 
sacrifice  looks  towards  bringing  about  better  con- 
■  ditions,  and  so  if  a  simple  statement  can  be  of  help, 
of  course  always  understanding  that  my  name  shall 


160        MISSIONS  AND  THE  CHURCH 

not  be  used,  I  am  willing  to  make  it."  I  have  a  list 
of  the  names  of  forty  teachers  whose  total  earning 
capacity  in  other  institutions  is  $67,500.  They  are 
refusing  this,  and  teaching  in  our  church  schools, 
where  they  feel  they  can  do  more  for  the  glory  of 
God  and  the  welfare  of  the  church.  They  usually 
have  to  teach  about  twice  as  many  hours  per  week 
as  they  would  in  State  institutions,  but  they  do  it 
willingly.  For  their  work  these  forty  teachers  re- 
ceive a  total  sum  of  $30,500.  Therefore,  they  are 
giving  voluntarily,  for  the  educational  interests  of 
the  church,  $37,000  per  year.  And  though  they  are 
not  in  the  market,  sixteen  of  them  actually  have 
been  offered  $26,300.  These  same  sixteen  are  now 
receiving  $12,700.  One  of  these,  who  now  receives 
$1,100,  was  offered  $3,500;  another  receives  $1,000 
and  was  offered  $4,000;  another,  not  included  in 
the  above,  was  offered  $3,000.  He  takes  nothing 
from  the  institution,  but  lives  on  a  small  private 
income;  while  yet  another,  who  could  get  $2,000, 
receives  nothing.  Taking  another  view  I  discover 
that  seven  teachers  had  been  receiving  $10,300, 
which  they  gave  up  to  come  as  teachers  in  our 
schools,  where  they  now  put  in  more  time  and  work 
harder,  receiving  $3,780  in  return.  Not  all  are 
making  such  sacrifice.  Not  all  could  do  so.  But 
none  of  them  speak  of  sacrifice,  because  their  hearts 
are  in  it.  I  admire  such  men.  Their  work  deserves 
hearty  support.  If  we  should  ask  them  what  they 
want  most,  they  Avould  all  say,  "  More  endowment 
and  more  students  and  better  equipment."  A  man 
of  means  could  do  no  better  than  place  a  million 
dollars  in  the  hands  of  the  Board  of  Education,  and 


WHAT  GOOD  PEOPLE  CAN  DO   161 

another  million  in  the  hands  of  the  General  Mis- 
sion Board,  and  do  it  speedily. 

Money  Not  the  Motive.  In  many  of  our  country 
churches  the  preachers  look  after  their  own  support 
and  care  for  the  church,  too.  With  several  preach- 
ers to  each  congregation,  with  efficient  deacons  and 
Sunday-school  teachers,  that  can  be  well  done. 
Such  men  deserve  the  highest  credit  for  the  sacrifice 
they  make,  which,  if  equalled  by  all  the  membership, 
would  work  marvels  everywhere.  Such  labor  of 
love  has  a  value  which  cannot  be  estimated.  Cer- 
tainly it  cannot  be  given  in  dollars  and  cents.  But 
more  and  more  the  pressure  is  upon  us  to  supply 
our  congregations  with  pastors  who  can  give  their 
whole  time  to  the  needs  of  the  work.  Especially  is 
this  true  in  cities  and  towns,  where  very  often  it  is 
the  only  possible  way  to  attain  the  desirable  end. 
That  such  pastors  are  in  the  front  ranks  of  those 
who  love  the  church  is  clearly  seen  by  their  willing- 
ness also  to  sacrifice  for  the  cause.  These  things 
cannot  be  given  money  values,  yet  for  purposes  of 
comparison,  as  in  the  case  of  the  college  men,  the 
result  of  my  inquiry  is  quite  interesting.  In  various 
parts  of  the  Brotherhood  I  have  met  at  least  a  score 
of  pastors  who  receive  support  from  their  congre- 
gations equal  to  half,  or  less  than  half,  their  earning 
capacity  as  teachers  in  State  institutions  or  as 
business  men.  Their  experience  is  very  similar  to 
that  of  our  college  men.  Both  are  reluctant  to  speak 
of  it,  lest  it  seem  like  boasting.  They  gladly  take 
the  smaller  amount,  that  they  may  "  do  the  work  of 
an  evangelist,"  and  give  their  whole  time  and 
strength  to  it.     All  honor  to  the  good  men  who, 


162        MISSIONS  AND  THE  CHURCH 

supporting  themselves  or  being  thus  supported, 
show  their  love  for  God  and  the  church  by  their 
faithful,  patient  labors.  They  are  worthy  children 
of  good,  faithful  ancestry. 

The  Sisters  at  Work.  It  is  apparent  to  all  who 
have  studied  the  question  that  our  sisters  can  do 
more  in  certain  lines  of  church  work  than  the  breth- 
ren. There  are  avenues  of  approach  open  to  them 
that  are  hardly  open  to  the  men.  To  say  the  least, 
when  a  congregation  has  several  sisters  who  can 
give  their  whole  time  to  the  work,  or  wlien  they 
employ  one  who  will  give  her  whole  time  to  the 
work,  certain  desirable  results  will  follow.  Where 
it  has  been  tried  everybody  agrees.  For  example, 
fifteen  years  ago  the  church  at  Waterloo  had  a 
number  of  members  in  the  city.  Sisters  Lydia 
Taylor,  Eliza  B.  Miller,  Alma  Grouse,  and  Eva 
Lichty,  one  following  the  other,  were  employed  as 
workers,  somewhat  like  assistant  pastors.  The  last 
named  is  there  now.  And  the  flourishing  church  of 
today  it  is  good  to  see.  It  might  be  well  to  estab- 
lish a  deaconess  order.  Whatever  be  the  way  to 
do  it,  certainly  our  sisters  ought  to  have  a  way 
wide  open  to  them  for  training  in  such  a  splendid 
field  as  this  presents. 

Among  the  Missionaries.  Our  missionaries  at 
first  made  out  a  careful  expense  account,  and  when 
this  was  approved  by  the  Board,  it  was  paid.  After 
a  few  years,  seeing  that  we  had  different  inclina- 
tions, and  seeing  that  the  plan  denied  us  the  priv- 
ilege of  giving  on  our  own  account,  at  our  own  re- 
quest an  average  was  taken,  and  an  allowance  fixed. 
Now  all  the  missionaries,  men  and  women,  receive 


WHAT  GOOD  PEOPLE  CAN  DO   163 

the  same,  which  is  a  subsistence  allowance  and  a 
furlough  home  every  seven  years.  A  nurse  at  home 
gets  $25  a  week.  In  our  foreign  field  she  receives 
that  amount  per  month.  The  majority  of  our  men 
now  in  India  are  college  men.  That  all  of  our  mis- 
sionaries could  get  more  than  a  livelihood,  if  they 
so  desired,  goes  without  saying.  We  rejoice  that 
we  have  the  qualifications  to  do  the  work  for  which, 
under  God,  we  were  appointed.  A  splendid  example 
of  missionary  spirit  was  shown  not  long  ago  by  an 
American  missionary  in  Peking,  who  receives  $1,200 
a  year  support.  A  mercantile  company  wanted  him 
to  be  their  general  manager  in  the  East,  and  offered 
him  $15,000,  increasing  to  $25,000  a  year  if  he  would 
do  so.  He  replied  simply:  "  Gentlemen,  I  like  your 
wages,  but  the  job  is  too  small.  I  like  work  of 
vaster  proportions.  I  have  the  job  I  want."  How 
great  is  the  contrast  between  such  lives,  and  those 
who  never  do  anything  at  all  for  the  Master,  and 
who  yet  say  they  love  him ! 

A  Sad,  Dark  Picture.  Some  years  ago  a  brother 
in  Mt.  Morris  was  worth  $150,000.  He  had  partly 
promised  to  give  the  college  $1,000,  but  died  with- 
out having  done  so.  All  his  money  went  to  his 
children  (after  $1,000  for  a  monument  to  himself) 
to  help  accomplish  in  them  what  yet  remained  to  be 
done.  Headlong  on  the  downward  road  they  went, 
"  blowing  it  in  "  and  blowing  themselves  out,  till 
not  long  ago  the  county  court  saw  the  inevitable, 
and  so  arranged  what  had  not  yet  been  squandered 
that  the  one  family  dwelling  there  could  get  but 
$10  a  week,  this  to  keep  them  off  the  pauper  list. 
Another  case  I  know,  where  the  father  became  quite 


164        MISSIONS  AND  THE  CHURCH 

wealthy,  but  the  children  did  not  meet  the  hope 
of  the  anxious  parents.  Both  children  have  gone 
through  the  divorce  courts.  The  father,  fearing 
that  his  wealth  might  not  be  good  for  his  children, 
made  a  will,  to  the  effect  that  each  of  them  should 
receive  a  limited  allowance  every  year,  but  the 
property  should  remain  intact  until  twenty-one 
years  after  the  death  of  the  last  surviving  child. 
Then  it  should  be  divided  among  the  natural  heirs. 
For  the  family  monument  $10,000  was  appropriated. 
Another  case  still  (these  all  from  dififerent  parts  of 
the  country)  :  The  brother  had  no  children.  He 
was  elder  of  the  congregation,  and  had  been  so  for 
many  years.  He  died  wealthy.  His  will  made  over 
all  his  farms  to  distant  relatives.  And  the  church 
throughout  the  whole  community  breathed  a  deep 
sigh,  for  every  member  felt  keenly  disappointed. 
He  had  often  preached  to  them  to  love  God  su- 
premely and  adhere  firmly  to  the  church.  Yet  one 
more :  A  brother  minister  died.  His  will  left  the 
property  to  his  children,  according  to  long-estab- 
lished usage.  After  a  few  weeks  had  passed,  his 
sons-in-law  had  a  sign  up  over  a  little  down-town 
office  "  Money  to  Loan."  The  men  could  be  seen 
sitting  in  the  office  with  their  feet  on  the  top  of  the 
desk  as  they  smoked  imported  cigars.  The  brother 
had  worked  hard,  had  preached  earnestly  about  lov- 
ing the  Lord  and  his  church,  but  he  was  responsible 
for  all  this,  and  he  was  footing  the  bills.  Of  course, 
such  men  as  these  sons-in-law  were  not  members 
of  our  church,  nor  of  any  other.  They  had  no  use 
for  the  church.  But  the  brother  paid  the  bills. 
The  Better,  Brighter  Side.     Great  is  the  cause 


WHAT  GOOD  PEOPLE  CAN  DO   165 

for  rejoicing  that  good  men  are  beginning  to  have 
more  wisdom  than  some  have  shown  in  past  years. 
I  know  personally  a  number  who  have  prepared 
their  wills,  making  the  General  Mission  Board  or 
one  of  the  colleges  equal  heirs  with  their  children. 
Some  are  now  giving  in  a  liberal  manner,  who  ex- 
pect to  leave  the  larger  part  of  their  property  for 
the  work  of  the  Master  when  they  pass  away. 
Others  are  making  the  transfer  while  they  live,  they 
themselves  receiving  an  annuity.  And  a  whole- 
hearted increasing  number,  "  on  the  first  day  of 
the  week,"  are  giving  "  at  least  the  tenth."  Prin- 
cipally through  the  liberality  and  leadership  of 
Brother  D.  L.  Miller  the  Publishing  House  is  in 
the  hands  of  the  church.  He  has  given  about  $72,- 
000  to  missionary,  educational  and  philanthropic 
purposes.  Brother  James  R.  and  Sister  Barbara 
Gish  gave  about  $50,000,  which  enables  our  ministers 
to  receive  books  as  they  do.  Brother  Houser  gave 
lands  for  endowment  worth  $25  000.  A  sister  in 
Pennsylvania  has  given  many  thousands  for  missions, 
education  and  church  erection.  A  brother  in  Penn- 
sylvania, whose  good  father  was  liberal  before  him, 
has  given  over  $30,000,  dividing  it  equally  between 
missions  and  education.  He  has  studied  the  prob- 
lem. A  brother  in  Illinois,  accepting  no  annuity, 
has  given  for  endowment,  for  education  and  mis- 
sions in  our  church,  also  to  worthy  people,  not  chil- 
dren and  grandchildren,  altogether  more  than  $58,- 
000,  to  the  present  time.  He  and  his  continue  to 
give.  An  humble  sister  has  given  more  than  $80,- 
000.  She  continues  to  give.  Those  who  give  cer- 
tainly enjoy  it.     A  sister  in   Los  Angeles,  a  poor 


166        MISSIONS  AND  THE  CHURCH 

widow,  takes  in  washing  for  a  living.  She  carefully 
gives  the  tenth,  and  not  satisfied  with  that,  once  a 
year  invites  certain  orphan  children  to  her  humble 
home,  and  gives  them  a  dinner,  paying  their  car 
fare  both  ways.  Those  who  give  certainly  enjoy  it. 
There  are  others  who  have  given  less  than  these 
named,  and  who  are  giving  now,  but  when  we  think 
a  bit,  what  are  these  gifts  of  a  few  compared  with 
what  might  be  given  by  so  many?  And  the  need 
so  great ! 

If  You  Have  No  Children.  It  is  generally  con- 
ceded that  those  who  have  children  should  lay  by 
something  for  them,  but  what  about  those  who 
have  no  children?  Many  of  our  brethren  who  have 
not  been  blessed  with  children  have  given  very 
largely  of  their  means  to  the  church  for  missionary, 
educational  and  benevolent  purposes.  This  is  far 
better  than  to  leave  property  to  distant  relatives, 
who  often  care  nothing  for  the  church,  and  who 
may  spend  the  money  for  worldly  and  sinful  pur- 
poses. 

If  There  Be  Children.  It  is  presumed  that  every 
parent  wants  to  leave  a  good  inheritance  for  his 
children.  This  is  based  upon  the  supposition  that 
the  parent  has  a  normally  healthy  mind,  as  well  as 
several  children  and  some  property  worth  mention- 
ing. "A  good  name  is  rather  to  be  chosen  than 
great  riches,  and  loving  favor  rather  than  silver 
and  gold."  There  can  be  no  law  regulating  the 
amount  which  a  parent  can  to  advantage  give  to 
his  children.  Only  this:  the  law  of  the  greatest 
good,  both  for  the  children  themselves  and  for  the 
community  at  large.     If  a  parent  spend  his  whole 


WHAT  GOOD  PEOPLE  CAN  DO   167 

life  in  getting  wealth,  and  hoarding  it,  and  then 
leave  it  all  to  his  children,  who  know  only  to  get 
wealth  and  hoard  it  (or  perhaps  waste  it  foolishly), 
he  has  violated  the  law  of  the  greatest  good  and  put 
a  curse  upon  his  children.  There  is  no  lack  of 
evidence  to  prove  the  truth  of  this  statement. 

A  Matter  of  Choice.  The  question  arises  whether 
it  were  better  (1)  to  leave  all  one's  property  to  his 
children,  dividing  it  equally  among  them,  or  (2)  to 
leave  all  one's  property  to  his  children,  dividing 
it  unequally  and  giving  more  to  those  who  are 
worthy  and  less  to  those  who  are  unworthy,  or  (3) 
to  give  liberally  for  the  greatest  good  and  leave  to 
the  children  only  a  reasonable  amount,  the  same  to 
all.  The  first  does  not  take  God  into  account  at  all ; 
the  second  leaves  God  out,  as  well  as  creates  jeal- 
ousy among  the  children ;  while  the  third  contem- 
plates the  glory  of  God  and  meets  the  approval  of 
all  good  people,  children  or  not  children,  but  would 
likely  be  objected  to  by  unworthy  children,  whose 
objection  is  least  worth  taking  into  account. 

The  Law  of  the  Greatest  Good.  He  that  careth 
not  for  his  own  is  worse  than  an  infidel.  But  he 
that  careth  only  for  his  own,  is  he  not  worse  than 
two  infidels,  especially  if  he  say  that  God  is  his 
Father,  that  the  Father  cares  for  him  and  for  all 
men,  that  he  has  his  Father's  good  spirit  in  him, 
and  that  he  hopes  to  go  to  heaven  when  he  dies? — 
and  more  especially  if  his  own  have  none  of  their 
father's  good  religious  spirit  in  them?  Many  good 
people  argue  that  the  ties  of  the  spirit  are  stronger 
than  the  ties  of  blood.  They  either  should  quit 
theorizing   in   this   fashion,   or   else   live   up   to   it. 


168       MISSIONS  AND  THE  CHURCH 

The  greatest  good  will  benefit  many  and  not  be 
confined  to  one's  own.  In  the  final  analysis  the 
flesh  must  yield  to  the  spirit.  Imagine  100,000  good 
people  using  their  finances  wholly  for  the  greatest 
good.  How  can  a  good  man  continue  good  and  be 
wholly  blind  to  the  greatest  good?  The  greatest 
good  should  be  the  common  thought  of  all. 

Keeping  in  Touch.  Very  often,  from  business 
necessities,  brethren  find  themselves  wholly  isolated 
from  the  church.  If  every  isolated  member  were  to 
abide  by  the  simple  rule  of  setting  aside  a  portion  of 
his  income,  much  or  little,  preferably  a  tenth,  and 
sending  part  of  it  regularly  for  the  mission  and  edu- 
cational interests  of  the  church,  and  using  the  re- 
mainder for  the  greatest  good  of  the  community 
in  which  he  finds  himself,  he  would  not  only  not  feel 
so  isolated,  but  even  become  the  center  of  a  grow- 
ing religious  spirit  where  he  is.  And  by  this  para- 
graph I,  a  missionary,  one  accustomed  to  isolation, 
want  to  make  a  special  appeal  to  all  who  are  iso- 
lated, that  you  keep  in  touch,  and  work  it  out  in 
just  this  fashion.  There  is  neither  reason  that  you 
should  lose  the  church  you  love,  nor  that  the  church 
should  lose  you. 

Too  Much  Soliciting  for  Money.  Sometimes  a 
good  brother  has  an  idea  that  we  have  too  much 
soliciting  these  days ;  that  there  are  too  many  de- 
mands for  money.  I  never  met  one  who  is  a  real 
liberal  giver  who  said  that  he  felt  so.  But  getting 
around  among  the  churches  the  past  year  I  have 
come  to  know  that  not  a  few  of  our  people  are  giving 
more  to  other  interests  than  to  the  interests  of  their 
church.     It  seems  to  me  that  100,000  good  people 


WHAT  GOOD  PEOPLE  CAN  DO   169 

would  do  wonderfully  well  to  be  interested  in  every 
good  movement,  but  give  their  principal  gifts  to 
their  church  and  its  interests,  and  that,  too,  without 
being  solicited.  But  if  they  fail  to  give  without  be- 
ing solicited,  then  go  after  them.  If  three  fail  to 
get  it,  then  let  four  try  it.  The  thing  is  to  do  the 
work.  If  you  do  not  want  your  cow  to  go  dry, 
keep  milking. 

Cause  for  Rejoicing.  The  growth  in  our  Brethren 
Church  in  the  last  thirty  years  has  been  almost 
phenomenal.  About  thirty  years  ago  the  General 
Mission  Board  was  holding  its  first  sessions.  They 
were  organized  at  Dayton,  and  were  glad  when  a 
year's  income  was  $3,000.  How  we  have  grown 
since  then !  Practically  there  were  no  District  Mis- 
sion Boards.  There  were  only  two  colleges  in  the 
Brotherhood.  The  Publishing  House  was  a  small 
private  enterprise.  Now  we  have  ten  schools,  sev- 
eral with  splendid  reputation.  Now  we  have  forty 
District  Mission  Boards,  some  of  them  doing  more 
than  the  General  Board  was  doing  then.  Now  the 
Publishing  House,  at  Elgin,  owned  by  the  church, 
sends  forth  religious  literature,  88,000  copies  week- 
ly, 22,500  copies  monthly,  94,000  copies  quarterly, 
and  over  50,000  Conference  Reports,  Almanacs,  etc., 
annually.  Of  every  book  sold  the  profits  are  given 
to  missions.  The  General  Mission  Board's  receipts 
are  upwards  of  $100,000  annually.  They  have  some 
sixty  missionaries  in  foreign  fields.  They  also  send 
out  millions  of  pages  of  tracts,  sent  1,381,336  last 
year.    Conference  collections  keep  increasing.*   We 


•See   Appendix   I. 


170        MISSIONS  AND  THE  CHURCH 

can  well  rejoice,  but  this  is  only  the  beginning. 
Greater  things  must  follow. 

The  General  Mission  Board.  Sometimes  good 
people  get  an  idea,  from  such  a  statement  as  that 
given  in  the  preceding  paragraph,  that  the  Board 
has  plenty  of  money,  and  puts  out  at  interest  what 
is  left  over  each  year.  That  is  a  serious  mistake. 
Last  year  there  was  a  deficit  of  several  thousand 
dollars.  The  budget  for  India  for  next  year  is  much 
higher  than  ever  before.  If  congregations  of  good, 
kind-hearted  people  would  wire  the  Board  Secretary 
at  Elgin,  and  make  inquiry  concerning  men  who 
come  among  the  congregations,  telling  pitiful  stories 
and  raising  money  for  themselves,  they  would  easily 
save  themselves  from  occasional  embarrassment. 
And  if  they  would  take  an  offering  on  such  occa- 
sions, give  the  man  two  or  three  dollars  for  his  lec- 
ture, and  send  the  balance  to  the  General  Board, 
better  results  would  follow  all  round. 

Keeping  Records.  It  appears  to  me  that  every 
congregation  ought  to  keep  faithful  records,*  both 
statistical  and  fiscal.  That  means  two  separate, 
complete  records.  Personally,  I  dislike  doing  that 
kind  of  work,  but  I  am  always  exceedingly  glad 
when  I  have  done  it.  The  records  speak.  If  a 
church  succeed  or  if  it  make  a  failure,  a  study  of 
faithful  records  will  help  solve  how  it  came  about. 
We  must  study  to  avoid  failure,  as  well  as  to  gain 
success.  If  every  congregation  were  to  prepare  and 
keep  such  records,  and  the  District  Conference 
Minutes  were  to  publish  them,  as  several  are  now 


♦See  Appendix  J. 


WHAT  GOOD  PEOPLE  CAN  DO   171 

doing,  and  then  all  the  congregations  report  on  the 
same  general  plan,  we  would  all  find  it  very  inter- 
esting. There  would  be  some  surprises,  but  to  the 
profit  of  all.  It  seems  to  me  whenever  any  one  can- 
vasses a  congregation  for  missions  or  for  schools, 
or  for  any  other  purpose,  the  sum  total  should  be 
reported  to  the  elder  or  treasurer,  and  included  in 
the  year's  giving,  according  to  its  classification.  It 
is  simply  a  matter  of  good  business. 

Ice  Cream  and  Missions.  Last  summer  I  was  in 
a  quiet  little  town  for  a  while,  and  inquired  of  the 
four  churches  and  six  ice  cream  saloons  the  extent 
of  their  business.  The  ice  cream  sales  amounted 
to  $250  a  week,  and  the  total  receipts  by  the  four 
churches  were  $102  a  week,  of  which  $33  was  for 
missions,  more  than  two-thirds  of  the  mission  money 
being  given  through  one  of  the  four  congregations. 
Listen  :  Two  hundred  and  fifty  dollars  for  ice  cream 
and  ^33  for  missions.  I  am  fond  of  ice  cream  my- 
self, but  it  seems  to  me  that  our  giving  for  missions 
ought  not  be  so  entirely  frozen  out  by  our  appetite 
for  ice  cream  as  the  figures  indicate. 

The  Envelope  System.  The  system  of  offering 
what  one  wishes  to  give,  "  on  the  first  day  of  the 
week,"  in  sealed  envelopes,  is  productive  of  the 
greatest  good.  A  congregation  on  adopting  the  en- 
velope system  reported  as  follows :  First  quarter, 
sixty-five  members,  using  the  envelope,  gave  $68.02. 
The  remaining  235  gave  $52.90.  The  second  quarter, 
ninety-two,  using  the  envelopes,  gave  $104.32,  and 
208,  not  using,  gave  $57.26.  And  the  third  quarter; 
those  using  the  envelopes  averaged  weekly  10  cents 
per  member,  while  those  not  using  averaged  weekly 


172        MISSIONS  AND  THE  CHURCH 

a  little  more  than  one  cent  per  member.  Good  col- 
lection envelopes,  and  the  plan  well  directed,  will 
certainly  help  in  financial  matters.* 

Tables  on  Giving.  In  the  appended  tables  several 
special  collections  had  been  taken  for  the  erection  of 
buildings.  Annual  tables  might  show  that  special 
efforts  of  some  kind  were  made  every  year.  For 
this  reason,  in  the  list  of  churches  where  colleges 
are  located,  I  have  secured  the  figures  for  two  years 
each.  Also,  in  making  distinction  between  town  and 
country  churches,  I  found  it  a  httle  hard  to  draw 
the  line.  Waynesboro  is  a  town  church,  with  many 
members  living  in  the  country.  South  Waterloo  is 
a  country  church,  with  many  members  living  in  the 
town.  But  the  interesting  part  of  every,  table  lies 
in  the  per  capita  gift.  As  a  missionary,  I  feel  that  the 
amount  given  per  member  by  some  congregations 
is  quite  below  what  might  be  called  par.  It  strikes 
me  that  congregations  would  do  well  at  the  end  of 
the  year  to  plan  for  the  next  year,  and  make  a  sort 
of  budget,  agreeing  on  what  it  would  try  to  raise 
during  the  year,  and  then  go  ahead  of  the  budget  if 
possible. 

Country  Churches.**  For  the  most  part  our  con- 
gregations are  in  the  country.  From  the  country 
we  have  been  developing  town  churches.  In  North- 
ern Illinois,  during  the  last  twenty  years,  ten  town 
and  city  churches  have  been  established,  and  for  the 
most  part  peopled  from  rural  and  town  congre- 
gations, and  yet  there  are  34  per  cent  more  mem- 
bers in  these  rural  and  town  congregations  than 


•See   Appendix   K. 
•♦See  Appendix  D. 


WHAT  GOOD  PEOPLE  CAN  DO   173 

there  were  ten  years  ago.  But  it  is  a  fact  that  in 
this  same  District  not  one  new  rural  congregation 
has  been  organized  for  thirty  years.  One  of  the 
Mission  Board  Secretaries  of  an  old  mission  society, 
writing  from  Boston,  says  it  is  their  experience  that 
the  country  churches  furnish  the  men  for  the  mis- 
sion fields  of  the  world,  while  the  city  churches 
supply  most  of  the  money.  The  congregation  at 
Sugar  Creek,  Ohio,  gave  $4.11  per  member,  and  that 
at  Prairie  City,  Iowa,  gave  $4.66  per  member  for 
foreign  missions.  If  this  were  the  record  of  100,000 
good  people  they  would  be  giving  annually  $466,000 
for  foreign  missions.  This  is  entirely  possible  for 
us.  Or,  if  we  should  go  at  it  like  the  Bethel  church 
out  in  Nebraska,  we  would  have  for  all  purposes 
$2,170,000  annually  for  the  Master's  work. 

Town  Churches.*  The  towns  mentioned  in  the 
list  are  of  not  more  than  10,000  population.  The 
churches  are  for  the  most  part  composed  of  people 
who  live  in  the  town  and  those  who  come  in  from 
the  surrounding  country  to  attend  services.  Many 
of  the  members  have  one  time  lived  in  the  country, 
but  are  now  making  their  homes  in  the  towns,  hav- 
ing moved  in  to  live  a  retired  life  or  to  get  better 
school  advantages  for  the  children.  Some  of  these 
churches  are  supporting  pastors;  some  are  not. 
Some  have  a  plan  of  special  days  for  special  offer- 
ings. Others  take  the  first  Sunday  of  every  month 
for  missionary  offerings.  Some  make  the  thirteenth 
Sunday  of  each  quarter  a  special  day.  Others  give 
regularly  "  on  the  first  day  of  the  week."    The  plan 


•See  Appendix   B. 


174        MISSIONS  AND  THE  CHURCH 

that  works  best  results  is  the  best  plan  for  you. 
The  most  interesting  comparison  will  be  found  be- 
tween the  per  capita  gifts  in  the  several  tables. 

City  Congregations.*  In  the  city  the  problem  is 
not  greatly  different  from  what  it  is  in  the  country, 
only  this,  that  a  pastor  must  be  supported.  In  the 
local  expenses  of  city  congregations,  therefore,  the 
support  of  pastors  is  always  included.  The  pro- 
portionate giving  of  the  city  members  is  very  inter- 
esting. Several  congregations  have  the  plan  of 
turning  over  all  offerings  of  Sunday-school,  birth- 
days, Young  People's  and  Sisters'  Aid  Societies  to 
the  mission  work  of  the  church,  and  then  paying  all 
running  expenses  from  the  church  treasury.  It  is  a 
plan  that  works  well.  If  all  the  congregations  were 
giving  like  the  congregation  we  call  the  little  mother 
church  there  would  be  a  million  and  a  half  every 
year.  And  yet  Germantown  congregation  is  far 
from  being  wealthy.  A  city  congregation  should 
have  its  mission  churches  and  mission  Sunday- 
schools  just  as  soon  as  ever  it  can  have  them. 

Churches  Where  Colleges  Are  Located.**  In  this 
list  the  students  who  are  transient  are  not  given  in 
the  totals  of  membership.  When  this  is  mentioned, 
it  is  quite  fair.  A  letter  explaining  the  liberality  of 
one  of  these  says :  "  Perhaps  the  chief  reason  we 
give  as  much  as  we  do  is  simply  because  our  elder 
has  an  abiding  conviction  that  none  of  us  is  likely 
to  give  too  much  or  too  often."  I  consider  that  our 
schools  are  focal  centers  of  the  future  church. 
Would  God  that  every  student  would  catch  the  in- 


*See  Appendix  F. 
•*See  Appendix  G. 


WHAT  GOOD  PEOPLE  CAN  DO   175 

spiratioii,  not  only  to  give  of  the  little  which  he 
may  now  have  at  his  disposal,  but  give  himself  dur- 
ing the  years  of  his  preparation,  for  the  greatest  pos- 
sible service  open  to  him ! 

Denominational  Comparison,*  In  this  table  we 
may  see  ourselves  as  others  see  us.  There  is  no 
reason  why  we  should  not  walk  right  to  the  front 
in  the  matter  of  liberal  giving,  and  in  foreign  mis- 
sion work,  but  we  are  yet  a  long  ways  off  from  what 
what  I  consider  our  natural  place.  We  are  growing 
at  a  rapid,  healthful  rate,  and  we  want  to  grow. 
Last  winter  I  was  waiting  for  a  street  car,  and  asked 
the  druggist  if  he  had  any  post  card  pictures  of  the 
church  down  in  the  country.  He  said  he  had  none, 
and  asked  me  if  I  belonged  there.  I  said  I  did,  and 
that  I  had  been  down  there  lecturing  on  missions. 
I  told  him  I  had  been  eighteen  years  a  missionary 
in  India.  I  told  him  that  our  church  was  giving 
more  per  member  than  the  Disciples,  more  than  the 
Lutherans,  more  than  the  United  Brethren,  when  he 
spoke  up,  "I'm  a  Lutheran."  I  said,  "Are  you? 
Then  our  people  are  giving  more  than  twice  as 
much  as  yours."  And  we  had  a  pleasant  conversa- 
tion. When  the  trolley  came,  he  said,  "  Well,  you 
people  are  a  little  slow  to  take  hold,  but  when  you 
do  take  hold,  you  generally  get  ahead  of  the  rest 
of  us." 

Doing  the  Work.  One  day  in  1908  the  Methodist 
Church  waked  up  to  the  fact  that  there  were  2,800,- 
000  children  aged  from  five  to  eighteen  in  the 
schools  of  the  Far  Western  States,  and  that  fewer 
than  800,000  of  these  were  attending  a  Protestant 

♦See  Appendix  II.  ^ 


176        MISSIONS  AND  THE  CHURCH 

Sunday-school.  They  had  no  Sunday-school  Secre- 
tary, nor  were  they  spending  a  dollar  for  that  kind 
of  work.  Then  came  the  awakening.  They  now 
support  twenty-six  Sunday-school  Secretaries,  who 
spend  all  their  time  in  the  work.  In  less  than  four 
years  over  1,000  new  schools  have  been  organized, 
and  from  these  schools  180  new  Methodist  churches 
have  been  organized. 

The  Sunday-school  Age.  This  is  a  day  when  the 
Sunday-school  counts  for  something.  Between  85 
and  90  per  cent  of  our  present  increase  in  church 
membership  comes  through  the  Sunday-school.  In 
the  United  States  today  the  Sunday-school,  with 
its  14,392,194  enrollment  and  150,455  Sunday- 
schools,  has  just  reached  every  fifth  person  whom  it 
is  possible  to  reach.  Here  is  the  greatest  oppor- 
tunity. Here  is  the  open  door  for  home  missions. 
If  our  100,000  good  people  would  share  up  with 
others  and  do  only  the  share  which  falls  to  them, 
they  would  push  right  out  in  the  Sunday-school 
work  till  every  scholar  would  become  five  scholars 
and  every  Sunday-school  would  become  five  Sun- 
day-schools. 

A  Problem  of  Leadership,  A  good  brother  from 
a  splendid  congregation  writes  me  as  follows:  "I 
hardly  know  how  to  answer  you,  for  we  feel  that  the 
work  might  have  been  much  more  successful.  We 
found  a  divided  church,  each  faction  working  for 
supremacy.  We  took  neither  part,  we  knew  no 
pets,  neither  did  we  become  the  pets  of  any  one. 
We  kept  moving  forward,  trying  to  do  our  duty 
as  pastor  and  leader.  When  the  majority  of  the 
church  realized  this,  that  we  had  only  the  good  of 


WHAT  GOOD  PEOPLE  CAN  DO   177 

the  cause  in  view,  they  fell  into  Hne  and  helped 
push,  so  today  we  have  a  united  body  working  for 
the  advancement  of  Christ  and  the  church.  And, 
Brother  Stover,  you  know  that  God  delights  to 
assist  the  united  effort  of  his  children.  We  have 
a  wide-awake  Sunday-school,  a  very  good  Christian 
Workers'  Meeting,  an  active  missionary  committee, 
a  temperance  committee,  a  working  Sisters'  Aid 
Society,  and  an  able  and  willing  official  board." 

A  Whole  District  at  Work.  If — too  many  of  us 
just  unhitch  our  horses  and  tie  to  that  post.  If — a 
whole  District  were  to  give  itself  faithfully  to  the 
possible  work,  even  as  some  of  the  congregations 
have  been  doing,  what  a  wonderful  District  that 
would  be!  The  Waterloo  congregation  has  given 
four  missionaries  and  $26,000  to  the  foreign  field  in 
the  last  eighteen  years.  Elizabethtown  congrega- 
tion has  given  about  $35,000  for  education  in  the 
last  twelve  years.  Grundy  Center  congregation  has 
given  for  missions,  education  and  endowment  at 
least  $50,000  in  the  last  twenty  years.  Franklin 
Grove  congregation  has  given  over  $65,000  for  en- 
dowment and  education  in  the  past  sixteen  years. 
Activity  on  the  part  of  all  is  entirely  possible.  But 
those  who  are  leaders  must  teach  those  who  follow. 
It  is  a  problem  of  leadership.  It  seems  to  me  a 
District  of  twenty  rural  congregations  ought  to  be 
able  to  find  unchurched  rural  localities  and  have 
scores  of  Sunday-schools  in  schoolhouses  and  else- 
where, and  organize  one  or  two  new  churches  every 
year.  Unless  we  keep  growing,  we  are  on  the  way 
to  sure  failure. 

The  District  Mission  Board.    Altogether  we  have 


178        MISSIONS  AND  THE  CHURCH 

some  forty  different  District  Mission  Boards  at  the 
present  time.  Rather  than  multiply  Boards,  it  seems 
the  part  of  wisdom  to  give  more  work  to  these  al- 
ready on  the  field.  They  can  do  it.  The  present 
status  of  the  District  Board  is  about  the  same  as 
that  of  the  General  Board  a  number  of  years  ago. 
They  ought  to  know  their  field,  and  feel  responsible 
for  it.  In  the  interest  of  the  District  mission  work 
a  member  of  the  Board,  it  seems  to  me,  should  visit 
every  congregation  in  the  District  at  least  once  a 
year  to  stir  them  up  and  keep  them  posted.  And 
the  District  should  uphold  their  Board  when  it  is 
willing  to  work,  and  if  not  willing,  then  elect  other 
men  just  as  soon  as  it  can  be  done.  I  believe  that 
in  general  the  District  Mission  Board  has  not  yet 
found  itself. 

The  District  Board  Chairman.  This  good  brother 
ought  to  be  one  of  the  hardest  worked  men  in  the 
whole  District.  If  he  fail  to  catch  the  idea,  get 
one  who  will  catch  it.  He  ought  to  know  the  pulse 
of  every  mission  in  the  District,  and  visit  them  with- 
out being  invited  to  come.  His  visit  would  not 
mean  to  make  demands,  but  to  give  counsel,  to  in- 
spire, to  encourage,  to  enthuse,  to  strengthen.  He 
is  by  virtue  of  his  office  a  kind  of  District  Superin- 
tendent. He  ought  to  be  able  to  see  a  few  years  in 
the  future  and  very  effectually  help  the  Board  to 
decide  where  to  make  the  next  effort  for  evangelism 
among  the  unchurched  of  the  District.  And  if  he 
could  visit  all  the  congregations,  he  would  be  able 
to  get  a  most  valuable  insight  into  the  situation. 
Some  one  ought  to  know  the  whole  field.  It  nat- 
urally falls  to  the  chairman  to  know.    The  secretary 


WHAT  GOOD  PEOPLE  CAN  DO   179 

or  District  Evangelist  might  know.  But  it  is  es- 
sentially the  part  of  wisdom  to  know. 

The  District  Board  Secretary.  The  District  of 
Nebraska  has  wisely,  it  seems  to  me,  decided  that 
the  work  of  the  Sunday-school  Secretary,  the  Mis- 
sion Secretary,  and  the  District  Evangelist  should 
be  put  into  the  hands  of  one  man,  and  that  man  give 
his  whole  time  to  the  work  in  hand.  Now  were 
that  man  also  secretary  of  the  District  Mission 
Board,  it  seems  to  me  it  would  be  complete.  He 
should  have  two  tables,  one  financial  and  one  statis- 
tical, for  exhibit  at  the  District  Conference,  show- 
ing just  what  the  activities  of  each  congregation 
have  been  during  the  year  past.  He,  with  the  chair- 
man, should  know  what  ministers  in  the  District 
are  open  to  transfer,  or  who  wants  opportunity  for 
preaching,  or  who  is  holding  back  the  work.  He, 
with  the  chairman,  should  know  the  land  values, 
too,  and  be  able  to  tell  members  who  may  be  seek- 
ing homes  where  they  had  best  go.  He  would  be 
the  one  to  advise,  both  as  to  land  and  the  church. 
In  Michigan,  last  winter,  I  learned  that  the  Board 
is  often  embarrassed  by  Brethren  locating  at  a  dis- 
tance from  any  church,  and  then  writing  and  asking 
for  a  preacher,  when  they  could  ha-ve  purchased 
near  to  a  church  just  as  good  land  on  just  as  favor- 
able terms  as  they  found  in  the  place  of  their  isola- 
tion, where  they  went,  not  knowing.  Thus  the 
secretary  could  become  a  sort  of  unpaid  coloniza- 
tion agent,  who  the  home-seeker  could  surely  know 
was  not  making  money  out  of  him,  and  in  whom  all 
confidence  could  be  placed. 

Called  to  the  Ministry.    A  new  man  is  called  to 


180        MISSIONS  AND  THE  CHURCH 

the  ministry.  It  seems  to  me  it  would  be  very- 
helpful  to  him,  if  he  wants  to  make  the  most  of 
himself,  to  write  to  the  Board  Secretary  of  some  other 
than  his  own  District,  or  perhaps  better  still,  to  the 
Secretary  of  the  General  Board  at  Elgin,  and  ask  him 
what  congregations  he  should  see  in  order  to  get  the 
best  idea  of  a  working  church.  Then  go  and  see.  Be 
present  at  church  services,  at  the  Sunday-school, 
prayer  meeting,  and  if  possible  a  council  meeting. 
Arrange  all  beforehand.  Take  time  and  visit  sev- 
eral flourishing  congregations.  There's  nothing  like 
it  if  you  would  enlarge  your  horizon  and  shape  up 
for  the  best  work  you  can  do. 

Very  Busy  Preachers.  Every  preacher  ought  to 
preach  every  Sunday  somewhere.  Not  to  do  so  is 
to  run  the  risk  of  growing  rusty,  as  well  as  to  lose 
one's  grip  of  the  fact  that  the  fields  are  ready  for  the 
harvester.  In  a  few  localities  I  have  found  that 
from  ten  to  twenty  of  our  ministers,  convenient- 
ly located,  get  together  once  a  month  to  discuss 
general  church  work,  religious  problems,  and  such 
matters  as  pertain  to  the  kingdom  of  God,  and  to 
pray  together.  It  is  a  splendid  plan,  capable  of 
large  development. 

An  Ideal  Deacon.  We  have  fully  as  many  dea- 
cons as  preachers.  Most  probably  there  are  more 
deacons.  I  found  an  ideal  deacon  last  year.  There 
are  many  I  failed  to  find,  but  this  one  was  retired 
from  the  farm,  lives  in  a  small  town,  keeps  a  horse 
and  buggy,  and  gives  his  whole  time  to  church 
work.  He  visits  the  sick,  he  knows  the  needs  of  the 
poor,  he  presses  the  point  on  missionary  giving,  he 
solicits  all  the  members  to  give  regularly,  he  gives 


WHAT  GOOD  PEOPLE  CAN  DO   181 

more  than  a  tenth  of  his  own  income  and  Hves  eco- 
nomically that  he  may  have  still  more  to  give.  It 
does  one  good  to  think  of  such  deacons,  w^hose  good 
wives  equal  them  in  all  they  would  do  for  the  Mas- 
ter. 

Tent  Meetings.  In  some  Districts  the  brethren 
own  a  tent  and  keep  it  busy  during  the  summer  sea- 
son. The  result  of  such  tent  meetings,  held  here 
and  there  in  towns  where  there  is  need  for  preach- 
ing, or  where  there  may  be  an  opportunity  of  es- 
tablishing a  church,  is  very  good.  Groups  of  helpers 
can  easily  be  found,  for  many  are  young  people  who 
would  enjoy  something  of  that  kind  to  do  in  the 
summer  season. 

Local  Missionary  Committees.  One  such  com- 
mittee in  every  congregation  proves  a  source  of 
great  strength,  if  they  work.  Theirs  is  to  create 
sentiment  and  foster  a  healthful  missionary  spirit 
generally.  To  get  missionary  pamphlets,  pictures, 
post  cards,  charts,  books  in  all  homes,  is  a  part  of 
their  opportunity.  Scores  of  things  may  be  done, 
besides  helping  in  matters  financial. 

Mission  Study  Classes.  In  many  of  the  churches 
mission  study  classes  have  been  doing  very  profit- 
able reading.  After  a  book  is  read  and  studied,  a 
few  congregations  wisely  get  up  a  program,  review- 
ing the  book,  with  essays,  recitations,  and  discus- 
sions relative  to  the  subject  matter.  Thus  the  whole 
community  is  drawn  together,  and  all  get  some  of 
the  blessing  which  has  been  the  enjoyment  of  a  few. 
Debates  would  be  splendid,  I  think,  on  such  ques- 
tions as :  "  Resolved,  That  home  missions  demand 
more  from  us  than  foreign  missions  " ;  "  Resolved, 


182        MISSIONS  AND  THE  CHURCH 

That  Mahomedanism  gives  a  greater  challenge  to 
our  Protestant  Christianity  than  anything  else  at 
the  present  time  " ;  "  Resolved,  That  Adoniram  Jud- 
son  made  greater  sacrifice  than  Father  Damien"; 
"  Resolved,  That  Francis  Xavier  did  more  for  the 
Roman  Catholic  Church  than  Ignatius  of  Loyola  " ; 
"  Resolved,  That  Joseph  Smith  was  a  conscious  im- 
postor from  the  beginning  "  ;  "  Resolved,  That  South 
America  presents  greater  opportunities  for  mission 
work  than  Russia,"  etc. 

Students  During  Vacation.  Years  ago  I  can- 
vassed for  views  in  Minneapolis.  I  made  a  suc- 
cess of  it,  but  meanwhile  often  found  myself  wishing 
for  experience  in  gospel  work.  It  seems  to  me  that 
students  during  vacation  could  often  go  out  under 
the  District  Mission  Board  for  evangelistic  work, 
as  some  have  done,  or  if  they  wished  canvassing, 
write  the  Secretary  of  the  General  Mission  Board 
and  inquire  if  there  is  not  such  work  that  could  be 
done  which  would  be  for  the  Lord  and  his  church. 
The  Adventists  are  alert  to  this  plan.  The  Mor- 
mons send  out  their  thousand  new  missionaries 
every  year.  Why  should  the  zeal  of  these  eclipse 
our  zeal?  Why  should  not  every  student,  both  in 
school  and  during  vacation,  do  some  special  kind 
of  Christian  work  before  he  gets  through  college? 

Student  Volunteers.  In  several  of  our  colleges 
are  groups  of  volunteers  who  have  taken  the  pledge 
for  foreign  missions.  It  reads:  "  It  is  my  purpose, 
God  willing,  to  be  a  foreign  missionary."  This 
means  that  unless  Providence  hinder  through  ill- 
ness or  any  other  real  reason,  the  signer  will  most 
probably  get  to  the  foreign  field.    But  suppose  one 


WHAT  GOOD  PEOPLE  CAN  DO   183 

take  the  pledge,  and  then,  after  every  honest  en- 
deavor to  go,  he  fail  to  do  so,  has  he  lost  or  gained? 
By  all  means  he  has  gained,  for  it  is  better  to  try 
and  not  get  to  go,  than  not  to  try  at  all.  Besides, 
all  preparation  for  the  foreign  field  will  stand  one 
well  in  hand  for  work  at  home.  It  seems  to  me 
that  every  school  should  have  its  live  class  of  vol- 
unteers, but  more  than  this,  every  congregation 
should  have  several  volunteers,  if  our  100,000  peo- 
ple mean  to  do  what  they  can  as  a  missionary 
church. 

Junior  Volunteers.*  At  a  recent  missionary  meet- 
ing there  were  ten  volunteers,  among  whom  were 
four  between  the  ages  of  nine  and  sixteen.  The 
pledge  is  the  same,  the  thought  is  the  same,  the 
desire  of  a  good  heart  is  the  same,  only,  the  heart 
of  the  junior  is  more  tender.  Why  should  not  ev- 
ery Junior  Sunday-school  Class  have  its  Junior  Vol- 
unteers? Why  should  not  every  home  in  which 
there  are  children  aspire  to  have  a  Junior  Volunteer? 
What,  a  whole  family  of  children,  and  not  willing 
that  one  should  volunteer  for  the  world-wide  serv- 
ice of  the  Master?  There  must  be  some  misunder- 
standing somewhere. 

Home  or  Foreign.  We  think  of  the  world  field. 
There  is  so  much  to  do  at  home !  There  is  so  much 
to  do  everywhere!  But  when  we  forget  our  own 
personal,  selfish  natures,  and  catch  a  glimpse  of  the 


*If  .Tunior  Volunteers  will  write  to  the  Secretary  of  the 
General  Mission  Board  at  Elgin,  signing  the  pledge,  and 
giving  their  full  name,  age,  and  address.  It  can  easily  be 
arranged  so  that  they  receive  one  letter  from  India  and  one 
from  China  every  year  till  they  are  sixteen,  till  they  are 
juniors  no  longer.  I  will  do  my  part  in  writing  such  a  letter 
annually. 


184        MISSIONS  AND  THE  CHURCH 

whole  world  jfield,  just  a  little  glimpse  of  it  as  God 
must  view  it  every  day,  then  it  appeals  to  me  that 
the  field  of  the  greatest  opportunity  and  the  greatest 
need  is  the  field  to  enter  first,  if  at  all  possible  to  go. 
There  are  reasons  for  not  going.  There  are  home 
ties,  there  are  home  interests,  there  are  home  aspira- 
tions. But  in  the  light  of  heaven,  if  you  can  go  to 
the  foreign  field,  if  there  is  nothing  that  God  would 
sanction  as  a  hindrance  to  your  going,  then  ought 
you  not  to  go?  But  if  you  can  not  go,  and  can  in 
any  way  help  the  other  one  who  does  go,  are  you 
giving  that  help?  And  if,  of  100,000  good  people, 
those  who  stay  at  home  would  all  give  such  help, 
how  interesting  the  great  work  would  be ! 

The  Master's  Wish.  In  going  or  staying,  in  giv- 
ing or  keeping,  there  ought  to  be  one  perpetual 
prayer  of  the  saint.  It  is  not  the  prayer  of  the  sin- 
ner. The  sinner's  prayer  ought  to  be,  "  Lord,  have 
mercy  on  me."  But  this  other  prayer  is  dififerent. 
It  ought  always  to  be,  "  Lord,  not  my  will  but  thine 
be  done."  Our  100,000  good  people  ought  to  live, 
not  in  harmony  with  their  own  wishes,  but  in  har- 
mony with  the  wishes  of  him  who  called  them.  And 
we  will  do  it,  if  we  are  a  peculiar  people  whose 
peculiarity  lies  in  the  fact  that  we  are  zealous  of 
our  good  works. 

If  We  All  Get  Busy.  I  like  the  way  a  brother  in 
Iowa  has  put  it.  He  is  a  merchant,  but  says  his 
first  concern  is  to  advance  the  kingdom  of  God. 
It  seems  to  me  that  ought  to  be  the  heartful  thought 
of  every  one  of  us.  Our  first  concern  is  with  the 
kingdom  of  God.  It  will  not  be  otherwise  if  we 
catch  the  spirit  of  missions.     It  will  not  be  other- 


WHAT  GOOD  PEOPLE  CAN  DO   185 

wise  if  we  get  the  mind  of  the  Master.  I  under- 
take a  business  venture,  that  I  may  have  more  for 
the  work  of  the  Lord.  Why  not  always  think  of 
business  so?  Why  not  join  hands  with  him  in 
everything?  Suppose  we  all  give  our  tenth.  We 
ought  to  be  as  good  as  the  old-time  Jews.  Our 
regular  giving  should  not  be  in  proportion  to  our 
wealth,  but  in  proportion  to  our  income.  Count 
100,000  good  people  with  an  income  of  $3  a  week. 
That  is  a  very  low  estimate.  A  tenth  of  $300,000 
would  mean  $30,000  weekly,  or  $1,560,000  annually 
for  our  Lord.  It  costs  us  on  an  average  somewhat 
more  than  that  much  to  live.  Our  income  is  more, 
certainly.  But  if  all  would  give,  as  some  are  now 
giving,  there  would  be  a  million  and  a  half  dollars 
a  year.  Yet  not  all  will  do  it.  Of  course  not.  Some 
will  hang  back.  Those  who  live  close  to  the  Master 
feel  in  this,  as  in  other  matters,  that  they  must  do 
their  utmost  so  as  to  make  up  somewhat  for  the  de- 
ficiency caused  by  those  who  lag  behind.  Do  you 
lag  behind  in  anything?  Do  you  help  to  make  up 
for  those  who  do? 

A  Tremendous  Surprise.  If  our  100,000  good 
people  were  to  give  a  tenth  of  their  income,  that 
tenth  would  support  10,000  of  our  good  people,  who 
in  turn  would  be  able  to  give  their  tenth  also  for 
the  Master's  use.  Giving  a  tenth,  ten  men  support 
one,  you  know,  and  they  all  live  on  the  same  basis. 
Herein  is  the  surprise,  what  we  can  easily  do  in 
contrast  with  what  we  are  doing.  Think  of  it! 
Ten  thousand  workers  giving  their  whole  time  to 
the  work.  Have  we  2,500  preachers  in  the  United 
States?    Support  them  all.     Support  their  wives  as 


186       MISSIONS  AND  THE  CHURCH 

workers,  too,  and  put  a  single  sister  as  a  worker  in 
each  congregation.  Send  600  to  India,  600  to  China, 
600  to  Africa,  600  to  South  America,  100  to  Russia, 
100  to  other  parts  of  Europe,  take  100  of  the  wisest 
and  strongest  for  college  staff,  fifty  for  the  Publish- 
ing House,  fifty  for  District  Mission  Board  Chair- 
men, fifty  for  Mission  Board  Secretaries,  and  yet 
there  would  be  1,250  on  the  reserves  to  fill  up  the 
gaps  when  any  of  these  would  fall  on  the  battlefield. 

Time  Up,  but  No  Steam.  I  fancy  I  see  a  great 
ship.  All  is  in  readiness,  the  crew  are  in  their 
places,  the  passengers  are  aboard,  the  time  is  up. 
The  signal  is  given,  the  whistle  blows,  but  she  fails 
to  move.  Inquiry  reveals  the  fact  that  the  steam  is 
low.  Why  is  the  steam  low  when  there  are  men  and 
coal  and  all  that  is  needed?  Only  one  answer: 
"  The  fire  burns  low."  And  until  the  fire  burns, 
there  can  be  no  steam,  and  until  there  is  steam  they 
will  just  lie  there  in  harbor  and  wait.  That  seems 
to  me  is  the  plight  of  the  church  at  the  present  time. 
The  fire  burns  low.  I  say  it  again,  the  fire  burns 
low.  We  have  the  Word  of  God.  We  have  the  men 
and  the  means.  We  have  bright  boys  and  girls. 
We  have  sturdy  character.  We  have  good  health. 
But  the  fire  burns  low.  Some  are  guilty  of  saying 
that,  since  the  ship  has  lain  in  harbor  this  long, 
why  set  sail  into  deep  waters  now?  They  think  we 
are  safe  in  the  harbor  where  there  comes  no  storm 
and  where  the  waters  are  shallow.  But  we'll  never 
get  anywhere  if  we  fear  the  deep  waters,  or  spend 
our  days  in  idleness. 

A  Question  of  Life  or  Death.  We  might  as  well 
face  the  issue.     We  had  better  get  to  work  with  a 


WHAT  GOOD  PEOPLE  CAN  DO   187 

zeal  that  is  worthy  of  us  or  quit  talking.  It  is  no 
use  dodging  the  issue  by  saying,  "  I  believe  in  mis- 
sions as  much  as  anybody,  but  am  opposed  to  them 
as  carried  on  at  the  present  time."  It  is  no  use  to 
say,  "  In  due  time  God  will  accomplish  the  preach- 
ing of  the  Gospel  to  the  whole  world,"  while  we 
stand  in  our  own  light  and  say  that  the  time  has  not 
yet  come.  Excuses  are  not  wanted.  It  is  the 
healthful  work  that  counts.  The  Baptist  Church 
divided  on  the  subject  of  missionary  work  less  than 
100  years  ago.  It  was  about  evenly  divided.  At 
the  present  time  the  anti-missionary  Baptists  in 
New  Jersey  in  some  localities  have  so  dwindled 
down  that  they  have  scarcely  enough  men  to  hold 
the  church  property.  In  Ohio  in  1836  the  nineteen 
nonmissionary  Baptist  churches  excluded  the  six 
who  had  the  missionary  spirit.  Now  the  nineteen 
antis  have  become  five,  while  the  six  missionary 
Baptist  churches  have  become  sixty-five,  with  over 
7,000  members.  In  North  Carolina  in  1840  the  antis 
were  12,000  and  the  missionary  Baptists  numbered 
24,000.  After  fifty  years  the  anti-missionaries  were 
still  holding  their  own  at  12,000,  while  the  mission- 
ary Baptists  had  reached  300,000.  The  missionary 
Baptists  of  the  United  States  number  about  4,000,- 
000  now. 

The  Essential  Increase.  Why  should  we  concern 
ourselves  about  increased  numbers?  Why  should 
we  not  prefer  to  be  a  little  flock,  whose  principal 
thought  is  to  be  separate  from  the  world?  The 
church  is  like  the  family.  Just  as  soon  as  Httle  ones 
cease  to  come  into  a  family,  that  family  enters  upon 
the  first  stages  of  disintegration.     There  may  be 


188        MISSIONS  AND  THE  CHURCH 

better  order  where  there  are  no  Httle  ones,  but  there 
are  surer  signs  of  longevity  where  the  number  of 
children  is  always  increasing.  The  church  is  like 
the  family.  As  soon  as  the  church  ceases  to  grow 
it  enters  upon  the  first  stages  of  disintegration  and 
decay.  The  time  is  simply  a  matter  of  divine  arith- 
metic. 

If  We  But  See.  Every  plant  and  bush,  every 
flower  and  tree  tries  faithfully  not  only  to  reproduce 
itself  but  to  increase.  The  animal  world  also  seeks 
to  reproduce  and  increase  its  kind.  Every  home 
that  is  normal  has  a  natural  love  for  children.  If 
we  fail  to  catch  the  missionary  spirit  from  the  Bible 
itself,  perhaps  we  can  do  so  by  an  honest  view  of 
nature.  If  then  we  fail  to  catch  it,  perhaps  the 
Mormons  will  teach  us,  or  perhaps  the  Roman 
Catholics.  If  then  we  still  fail  to  see,  what  can  we 
say  when  confronted  by  Mahomedanism,  that  tre- 
mendously zealous  anti-Christian  missionary  reli- 
gion? Our  100,000  good  people  ought  to  do  won- 
ders in  the  world.    We  can,  if  we  but  see. 

Just  Among  ourselves.  I  have  asked  several  per- 
sons, and  it  is  a  frequent  guess  that  the  Old  Ger- 
man Baptist  Brethren  number  at  the  present  time 
about  half  as  many  as  they  did  some  thirty 
years  ago.  They  are  opposed  to  missions  and  edu- 
cation, opposed  to  Sunday-schools  and  prayer  meet- 
ings. I  love  the  Old  Brethren,  but  in  these  matters 
they  have  struck  the  wrong  trail.  Any  nonmission- 
ary  Christian  body,  by  very  virtue  of  the  case,  must 
go  down  to  a  premature  grave,  because  it  so  largely 
misses  the  spirit  of  Christ.  And  as  to  our  very  own 
selves,  brethren,  we  must  awake  to  greater  conse- 


WHAT  GOOD  PEOPLE  CAN  DO   189 

cration  and  greater  faith,  greater  activity  and  great- 
er sacrifice  for  the  Master's  work,  lest  we,  also,  be 
found  wanting.  We  must  justify  our  existence  by 
our  love  for  truth,  coupled  with  our  missionary  en- 
thusiasm, by  the  consecration  of  ourselves  and  our 
children,  even  of  all  our  wealth,  to  the  service  of  our 
Lord  and  Master.  Then  it  will  be  well  with  us. 
And  the  Lord  will  get  the  glory. 

If  We  Love  Our  Fellow-men.  If  we  love  our 
fellow-men  more  than  any  other  people,  we  who 
have  such  a  good  religion,  we  ought  to  be  alert  to 
the  good  of  mankind  throughout  the  world,  more 
than  any  other  people.  The  problem  is  not  to  save 
the  church,  but  to  save  the  people.  It  will  not  do  to 
say  that  we  love  our  fellow-men  while  we  never  do 
anything  for  them.  If  we  fail  to  love  our  fellow- 
men,  even  as  we  love  ourselves,  then  we  are  ungod- 
like,  for  he  causeth  his  rain  to  fall  upon  the  unjust 
as  well  as  upon  the  just.  If  our  100,000  people 
really  love  their  fellow-men,  as  the  Lord  loves  them 
and  us,  some  things  will  happen  the  next  few  years 
that  will  be  worth  recording. 

If  We  Love  Our  Church.  "  Of  course,  you  peo- 
ple have  no  missionaries  in  heathen  lands,  have 
you?"  How  often  has  such  a  remark  greeted  our 
ears !  And  when  we  can  answer  that  we  certainly 
have,  that  our  work  there  is  growing,  that  we  are 
preparing  to  enter  other  fields,  what  an  increased 
respect  for  our  church  the  questioner  receives  in 
spite  of  himself!  Good  people  have  a  high  regard 
for  a  church  that  is  really  making  a  record  in  mis- 
sion work.  If  we  love  our  church,  and  if  we  would 
have  other  people  regard  her  kindly,  and  listen  to 


190        MISSIONS  AND  THE  CHURCH 

her  message,  we  must  so  labor  that  she  will  be  un- 
questionably a  missionary  church.  If  100,000  good 
people  really  do  love  their  church,  they  will  be  con- 
tent with  nothing  short  of  its  being  emphatically  a 
missionary  church. 

If  We  Love  Our  Lord.  "  Of  course,  my  children, 
you  have  sent  messengers  of  my  Gospel  to  the  ut- 
termost parts  of  the  earth,  haven't  you?"  If  these 
were  the  words  of  the  Master,  as  he  spoke  to  us 
some  day,  as  he  pointed  to  his  own  life,  as  he 
pointed  to  the  acts  of  the  apostles,  then  how  glad 
would  we  be  to  say,  "  Yes,  Lord,  and  we  know  thou 
art  working  with  us,  because  of  what  is  happening 
there."  If  our  100,000  good  people  really  love  their 
Lord  they  will  enter  into  sympathetic  relationship 
with  him,  they  will  share  his  anxiety  for  the  sal- 
vation of  the  whole  world  of  people.  And  they  will 
be  a  missionary  church  without  fail. 

Prayer.  Gracious  Heavenly  Father,  we  raise  our 
hearts  to  thee.  The  field  is  so  great,  and  the  work 
so  pressing,  that  we  know  not  what  to  do  first.  As 
we  are  thy  little  children,  and  thou  art  our  great, 
loving.  Heavenly  Father,  do  thou  have  mercy  upon 
us,  and  teach  us.  Save  us  from  covetousness,  indif- 
ference and  formality.  Bless  our  children.  Make 
them  more  than  we  have  been  to  thee.  Incline  our 
hearts  and  theirs,  that  we  all  may  love  thee  more, 
that  we  all  may  walk  more  in  harmony  with  thy 
precepts,  and  more  perfectly  live  our  lives  in  accord 
with  the  perfect  life  of  our  Savior,  Jesus.  As  thou 
dost  see  the  whole  world,  help  us  to  see  it.  As  thou 
dost  regard  the  whole  world,  help  us  to  regard  it. 
As  thou  dost  feel  concerning  all  the  darkness  and 


WHAT  GOOD  PEOPLE  CAN  DO   191 

all  the  ignorance  and  all  the  sin  in  the  whole  world, 
help  us  to  feel.  All  we  have  and  all  we  are  we  owe 
to  thee.  Grant  that  we  may  be  wholly  yielded  to 
thee,  ourselves  and  all  we  call  our  own,  to  be  used 
as  thou  wilt,  for  the  greatest  good,  anywhere  in  the 
world,  as  long  as  we  shall  live,  through  Jesus  Christ 
our  Lord.    Amen. 

QUESTIONS 

1.  If  yours  is  one  of  two  neighboring  churches,  which  is 
more  spiritual,  yours  or  the  other  one?  What  makes  you 
think  so? 

2.  Are  your  church  and  your  home  corelated  at  all?  In 
what  ways? 

3.  How  are  you  growing  the  desire  for  the  simple  life 
and  for  the  life  of  peace  within  your  children?  Are  they 
in  the  church? 

4.  Is  it  better  to  look  forward  or  to  look  backward? 
What  is  the  difference  between  the  two?  How  do  the 
different  views  affect  us  differently? 

5.  Give  as  many  reasons  as  you  know  why  a  member 
of  the  church  should  effectually  stand  by  his  own  church 
schools.  Do  you  do  as  much  for  the  church  as  our  col- 
lege men  do,  who  make  the  schools  what  they  are? 

6.  Does  missionary  sacrifice  appeal  to  you?  How  do 
you  think  your  life  appeals  to  the  missionaries  who  make 
the  sacrifice  you  admire  so  much? 

7.  How  are  you  spending  your  money?  Or,  are  you 
covetous,  getting  all  you  can  and  keeping  all  you  get?  A 
covetous  man  may  hold  up  his  head  in  the  church  here  be- 
low, but  how  will  he  do  in  the  kingdom  above? 

8.  Have  you  children?  Are  they  walking  in  your  foot- 
steps? Is  this  a  credit  or  a  disgrace  to  you?  Do  you 
expect  your  children  to  be  better  than  you? 

9.  If  all  the  100,000  members  were  like  you,  would  the 
church  be  better  or  worse?  Would  it  be  much  of  a 
missionary  church? 


192       MISSIONS  AND  THE  CHURCH 

10.  If  all  the  congregations  were  doing  only  as  much 
as  yours,  would  it  be  better  or  worse  for  the  whole 
Church?     Is  your  congregation  really  missionary? 

11.  If  you  are  not  doing  more  for  your  fellow-men  than 
they  are  doing  for  you,  are  you  not  a  kind  of  negative 
quantity? 

12.  Is  it  better  to  sit  down  and  rest  and  wait  and  watch 
for  the  coming  of  the  Lord,  or  to  be  out  gathering  in  the 
sheaves,  while  He  tarries? 

13.  Where  is  a  ship  more  beautiful,  plowing  through 
the  open  sea,  or  lying  idly  in  the  harbor? 

14.  If  the  Great  First  Work  of  the  Church  is  not  Mis- 
sion Work,  what  is  it?  Upon  what  do  you  build  your 
answer? 

15.  Which  family  is  more  happy,  the  one  with  a  goodly 
number  of  children  and  consequent  irregularity  and  noise, 
or  the  one  with  no  children  but  everything  regular  and  in 
order?     Is  the  family  like  the  Church? 

16.  Do  you  let  your  light  shine  before  men,  so  that  they 
may  see  your  good  works  and  glorify  your  Father  in 
Heaven?  How  many,  through  your  shining,  have  glorified 
Him? 

17.  In  the  first  chapter  you  read  of  twelve  good  people 
whose  lives  touched  that  of  the  Master.  Has  it  gripped 
you  yet,  what  100,000  Good  People  can  do  when  their 
lives  touch  that  of  the  Master? 


APPENDIX  A 

The  number  of  Christians  at  the  end  of  the  first  century 
is  at  best  a  guess.  Schaff  says:  "As  to  the  numerical 
strength  of  Christianity  at  the  close  of  the  first  century, 
we  have  no  information  whatever.  The  estimate  of  a  half 
million  among  the  one  hundred  millions  or  more  inhabi- 
tants of  the  Roman  Empire  is  probably  exaggerated." 
Adeney,  referring  to  Pliny's  correspondence  with  the  em- 
peror, says,  "  From  it  we  learn  that  in  Bithynia  the  tem- 
ples were  almost  forsaken,  that  there  was  no  sale  for 
sacrificial  victims,  and  that  the  Christians  were  in  a  ma- 
jority of  the  population." 

Sidney  L.  Gulick,  a  missionary  in  Japan,  in  his  inter- 
esting book,  "  The  Growth  of  the  Kingdom  of  God,"  show- 
ing the  growth  of  Christianity  during  the  centuries,  gives 
the  following  table: 


End  of                                                       Number    of 

Century.  Believers. 

1st  5,000,000 

2nd  2,000,000 

3rd  5,000.000 

4th  10,000.000 

8th  30,000,000 

9th  40,000,000 

10th  50,000,000 

15th  100,000,000 

16th  125,000,000 

17th  155,000,000 

18th  200,000,000 

1880 410,000.000 

1890  493,000,000 

1896  500,000,000 


193 


APPENDIX  B 

"  The  Martyr's  Mirror,"  page  232,  giving  details  con- 
cerning the  faith  of  the  Waldenses  in  the  twelfth  century, 
after  showing  them  to  have  been  opposed  to  infant  bap- 
tism and  the  taking  of  oaths,  quoting  from  J.  P.  Perrin,  of 
Lyons,  gives  the  following  "  precepts  left  by  the  Walden- 
ses to  their  churches": 

1.  We  ought  not  to  love  the  world. 

2.  We  should  avoid  bad  company. 

3.  We  should,  if  possible,  live  in  peace  with  all  men. 

4.  We  should  not  go  to  law. 

5.  We  should  not  take  revenge. 

6.  We  ought  to  love  our  enemies. 

7.  We  should  willingly  endure  labor,  reproach,  threaten- 
ings,  rejection,  reviling,  injustice,  and  all  kinds  of  torture 
for  the  truth's  sake. 

8.  We  should  possess  our  souls  in  patience. 

9.  We  ought  not  to  be  unequally  yoked  together  with 
unbelievers. 

10.  We  should  have  no  fellowship  with  evil  works,  and 
especially  with  such  as  savor  of  idolatry,  and  all  services 
which  tend  this  way. 

Also,  "How  believers  are  to  regulate  themselves": 

1.  They  ought  not  to  serve  the  deadly  inordinate  lusts 
of  the  flesh. 

2.  They  should  keep  their  members  in  subjection,  that 
they  may  not  become  instruments   of  wickedness. 

3.  They  should  have  their  thoughts  under  control. 

4.  They  should  keep  the  body  in  subjection  to  the  spirit. 

5.  They  should   mortify  their  members. 

6.  They  should  avoid  idleness. 

7.  They  should  observe  temperance  in  eating  and  drink- 

194 


APPENDIXES  195 

ing,  and  moderation  in  their  discourse,  and  in  the  cares  of 
this  world. 

8.  They  should  practice  works  of  mercy. 

9.  They  should  live  in  faith  and  good  manners. 

10.  They  should   contend   against  evil  lusts. 

11.  They  should  mortify  the  deeds  of  the  flesh. 

12.  They  should  attend  divine  worship  at  the  proper 
opportunity. 

13.  They  should  remind  one  another  of  the  will  of 
God. 

14.  They  should  diligently  examine  their  conscience. 

15.  They  should  purify,  improve,  and  compose  their 
minds. 

In  this  same  century,  Reinerius,  writing  against  the 
Waldenses,  says  they  believed  as  follows: 

1.  That  the  Roman  Church  is  not  the  Church  of  Christ, 
but  of  the  wicked. 

3.  That  scarcely  any  observe  the  doctrine  of  the  Gos- 
pel, but  themselves. 

6.  That  the  Roman  Church  is  the  harlot  described  by 
John,  in  Revelation. 

8.  That  the  pope  is  the  head  of  all  errors. 

12.  That  one  man  is  not  greater  than  another,  in  the 
eyes  of  the  Lord,  but  all  are  brethren. 

13.  That  no  man   should  kneel   before   a  priest. 

20.  They  reject  the  ecclesiastics,  on  account  of  their 
idleness,  and  because  they  do  not  labor  with  their  hands, 
as  the  apostle  did,  etc.,  etc. 


APPENDIX    C 

Mr.  David  Frazer,  traveler  and  correspondent,  writ- 
ing from  Beyrout  to  the  Times  of  India  Illustrated  Week- 
ly, Bombay,  published  an  article  in  the  issue  of  Oct.  26, 
1910,  showing  the  contrast  between  the  village  people  of 
the  different  religions  as  he  found  them.  He  said: 
"  Wherever  there  are  communities  of  Christians  there  is 
a  marked  difference  in  the  plane  of  existence  as  regards 
the  usages  of  civilization.  There  is  always  the  sugges- 
tion of  higher  ideals,  both  in  regard  to  personal  appear- 
ance on  the  part  of  the  inhabitants  and  in  the  neatness 
of  the  houses  and  the  condition  of  the  streets.  Wherever 
the  population  is  exclusively  Mahomedan  there  is  com- 
parative slovenliness  and  indifference  to  appearances.  .  . 
.  .  .  Wherever  throughout  Asia  the  Mahomedan  and 
the  Christian  live  side  by  side  there  can  not  really  be 
much  difference  between  the  disposition  and  tempera- 
ment of  the  two,  and  he  would  be  a  bold  man,  knowing 
both,  who  would  say  that  one  is  better  than  the  other. 
If  the  Mahomedan  is  a  poor  follower  of  the  noble  teach- 
ing of  Mahomed,  the  Christian  in  Asia  is  an  equally  poor 
follower  of  the  teaching  of  Christ.  For  sheer  fanaticism 
and  devotion  to  ritual  and  formality  the  Christian  is 
quite  as  great  a  sinner  as  the  Mahomedan. 

"  But  putting  all  that  aside,  there  is  no  ignoring  the 
plain  fact  that  the  Christian  has  the  instinct  for  improve- 
ment and  advancement  to  a  much  greater  degree  than  the 
Mahomedan,  while  it  is  often  impossible  to  avoid  the  sus- 
picion that  there  is  something  in  the  Islamism  of  today 
that  is  incompatible  with  development  on  modern  lines. 
Wherever  one  goes  throughout  the  Near  East  evidence  to 
this  effect  is  abundant.  In  Turkey,  Persia,  Egypt,  and 
the    Caucasus    the    Christian    is    invariably    employed    be- 

196 


APPENDIXES  197 

fore   the   Mahomedan,  because  be   is  more   apt,   more  in- 
telligent, and  more  energetic.     .     .     . 

"  A  European,  well  acquainted  with  the  different  ele- 
ments of  the  Turkish  population,  and  long  resident  in 
the  country,  once  remarked  to  me  that  the  Greeks  and  the 
Armenians  were  by  far  the  cleverest  of  the  population,  the 
Jews  the  most  sterling,  and  the  Turks,  including  Mahom- 
edans  generally,  the  most  stupid.  '  But,'  he  added,  '  the 
Turks  are  the  only  ones  fit  to  govern.'  Probably,  as 
things  are,  that  is  a  pretty  true  generalization,  for  where 
the  Mahomedan  has  ruled  ruthlessly  over  the  others  for 
500  years  the  character  must  be  on  his  side  and  the 
subtlety  with  the  conquered." 


X 

Q 
!z: 

< 


i:;    u 


u 
u 

s 

O 


a  < 

c 

O 


^  CO  r^i  ^  ^  ON  o\  od  rs.'  "i  lo 

W; 

irj-— I'OOiO'-H.— lOO-^iOro 
t^"<4-/OONCOir)r-cOO'-i^_Tf 

W- 

vq  00  Tt-  On  t->.  CM  rv.  -^  "-H  vo 
CO  lO  cm'  Tf'  -^  CO  CM  ^  cm'  <— <  .— i 


s 


VO^CMCM'OOnO'— 't^"^00 
OOCOu^Tj-OOcOON'— "."-Otv-co 

\o  t~>-"  "*  irj  ■*'  •^"  CM  ^'  cm'  cm'  CO 

^/9-  

OnOQOOCMCMOOO 

p  p  o  p  p  \o  »>  p  o  o 

O  ON  t~>^  Q  t^  ^"  ON  00  O  '^  O 

cg>j-)CV)>0'r'^fM'^o^^'j^ 

CO  On  ^  CO  O  t->._^ON  '^^"^'^  r^ 

cm'cm""    ,_ru-r,-r^"^'~rvr 

09-  


CO 


pppppScNppp 
t^'  cvi  u-j  lo  Lo'  u->  (vi  o  "^  o 
t^^(^^O^^u^r^u^00\o 

CM  CM  NO  CM  00  '-'  t^ 


)00( 

>oo< 


>OOt>;PQO 
JOC*  OOO 


-H-Tj-o^^f^QO^OcOio 
O'-0u->t^CM0^^^t^>J^CMCM 
t^CM^-^CMVO-^CMOO'-iCM 


?q88S8:288S8 


.— 1 1^  Lo  O  On  C3N  CO  ' 
On  CM  CO  lO  00  ON  O  ' 
00  NO  CM  NO -^  t^  NO  ' 

cm"" 


\CM  Tj- 


UT- iCMOONCMOOCMOiOQ 
CMCMiOfM^OOONOiOt^-^ 
-H  CM        .-H^^CM—'CO        ^ 


rt  rt  o 


clO 


cj    ^  . 

3   03   U 
(U    ■       •       ■ 


rt  /-T 


>.6 


t-   en    oj     ^~  — .    ID 
"^^    ?    ^    S    S^    1^ 

.     .  bo  >^-;r   aJ 
>"t^^0030rt0t- 

pqOP-i(iHt/2c/)c/2Uc/3eQO 

198 


a>  "to 
bl  go 
S    .  o^ 

J2  ft^  <I> 

""is  fe 

£  u  >- , 

2!  o  o  ^ 

1)  -a  -a  12 
•Sees. 

C    0)    4) 
§    ft  ft  t. 


CJ 


CQ 


OS  OS  00  \0  — •  "—I  ■— '  CM  O  On  ^  VO  to"  lO 


TT  LO  O  •-I  rO  (^VO  m  CM  vO  't-  CM  CM 

69- 


00(MCM'-^CMO'^<^"^CM00u000< 

CMCTNOOOsOOcoOst^fO— iOnON'^* 

"S  cvi  (vi  CO  ^'  cm'    '  •-i  er>  CO    '  co  ^' 


OsOOv'O'^ioCM'— I.— iu-)(virOfOiO 
'^tOTfOOvodONO'^LO'^CM-^'co 


OOqcmoooooooncm->*oonO 

""OOfOt^'-iOt^rt^OMDCM 


OCNJ' 


CslOOC^lfM^HTj-LTicoO'*'— iCM-* 

■*t^ovoO\\otooo\Or^ONOt^t^ 

fO  0\LO  CO  ■— "^0\  t^  ^^  -^  >0  CO  t^  O 

■"-T  cm"  ovT  CO  Lo'^     u-T  1— T^     r+ 

4«- 


0\ 


SOQLTjQr^QQONOOOOO 
.  ^  O  O  O  <vi  O  O  "^.  O  to  o  tD 

O  cm"  u-j  •-<'  O  0\  cm"  lo"  0\  00  o\"  ^  Os  fO 
CMtoCMCMiOt-N.-^t^00t->.^iJ-)CvlO 
<MTj-'-<r-i        CM^        CO  00 

</3- 


S^OvOOOt^QOfOQO'-HiO 
_  ■*  p  00  o  ^s.  ■*_  p  to  00  o  o '-;  00 

00  l^  to"  00  Q  \o  Tt"  O  f^  OS  to  O  CO  to' 
rOOOt^l^OO\OtOO\-rl-'^iOO\fO 
.-H  CO  CO  t^  00  CO   0\ '-' r-r  CM  t^  ^^  ■* 


S\OQ'-<OOCO'— 'QOOsThQQtO 
_vqp-Hcoj^t^Qf^P^\q^^\q 

•^  O"  O  CM  <NJ  to  t<  O  ^  cm'  Os  CD  O"  to 
00«^p\0-^'00"^sOcOTj-r^OtoO\ 
.—(toO\.-<CMf0^toCMCMOtOiOt^ 

'-hcm'-^"^"      to"  r-T  cm"" 

69- 


3Of^0\OCM00O0N00OPOtO 
■0<~^OsTtt^vOtOiOrttO(^coCM 

,— I  >-H  ^  ^  ^      lo  og  ^  ^  t^ 


W 


.     -c  jr  j3 
d  oOO^ 


o 
r-"a: 


r— :       o 

3S  >;o 


,  o  o 


2  o  oj  o . 
bo  P.H 


i^>-:'5 


O    C    iS'ui   4-.    r-    o 


2  c 


>  o  rt  ^-5  H  5  £" 


O  4J   OJ   O  I-   <u^  ?  rt  O.S   t-C 


199 


"?:2e 
c  "= 
"So  £ 


ho     a 

bo       (0 

c  c 
o  .  o 
o  to-- 

a)  to  " 

*->  a« 

tn  -2  •" 

t.    CO   M 

^  >-  "- 
S  o  o 

tl  ~  — ■ 

^  c  c 

C    <U    i> 

5  na 
S  ti  cq 


to  a\ 
X  ^ 
Q    ^ 


u 


m 


oO'-'Oorgoor^Tj-TtCM 


•<4--*Q00QOMOfO00 


.-H  On  to  On  O  lO  O  JN-.r^. 
0\  ■^'  ■**  od  to  u-j  o  00  f^ 
CMTfioOrl-OOO^ON 


lor^votoO^^O'— lOO 


Ofo  oto  o  or^ 


^H  r-l  \0  ^  t^  VO  > 


Tfu^CNiOO'OOtO.-H 

cMvqoNOooqpNOvq 
rgvOvdiooOOOvd 
loO-^t^Ototooooo 

0\  PO  "-I  0^  fO  <-0  t>.  •*  00 


(vjiO'^.-.t^t^^OsQ 


flj   O 


;-o^    - 

^  "i  -,- 

a>  u  •  — 

UCQhJ 

200 


u 


u 


•-  c  i'  c 

•-Ceo 
-^■■^  o  J 
<n  n  o 

TO     tn    -*-. 


s 

CO 

0 

i 

c 

^^ 

0) 

dl 

n 

0) 

.  .Q 


bo       S 
be       M 


a)  S 
4)  m.2 

Si 

C   3  ■" 

03  '-'  *J 

t<  ra  m 

0,  o  •- 

•c  cQ 

i  ^  S 


b. 

."—  ^ 

4) 

-o  -a 

XJ 

c  c 

E 

3 

<D    4) 

ao. 

S  <  PQ 


s  rt 


c 

CO 


t3     U 


O     rt 


o 

Q 

«> 

2: 

Wi 

< 

Oi 

M 

cu 

V 

< 

0) 

O 

O 

PQ 


09- 


TT  rg  o/o  Tf  T}-  r>.  o  c^  o  vo  00  --;  cnj  o  o 


r-cONOO^"^-*C)OTl-gpCOOO<— If^t^QQ 

O  00  00  On  00 1>.  r>.  rt  On  00  to  vO  rO  O  O  O 

CO  cm'  r>.'  t>^  fO  ^  <-i  oi  cm'  r^i  ro  co  rrJ  t~N  ■^  ■*' 


.— 1  r-H   fO  rO  T-H   r-<   rt   ,— I 


SQ"^"^r^ONOOC>Q 


50\O'2"^<M 
*_  to  O  (N  p 

00  t^'  •-<  O  <^  On 

irjOM^'— 'On.— I...  _,     ^.    --._._. 

u-j  to  o  ^^'"1,'—'  O  (N  O  .— <_^\0  On  fO  CH"1"^, 

Lo  crT  f^' ^"  crT  ^"  ^^  cm"  CM  cvf  fsT  .-H  CM  .-<' ^' 


to  r>. 

-hOO 


I  CO  00  OO 
I  \0  00  p  o 
'  On  NO  O  Q 
\0  CM  to  o 


OO'^CMON'-^O'^Q"* 
Op<^"^^^t>.p"^ONO 

O  ^'  '^  O  -h'  o  O  •*'  On  -^ 
r^r-(tocs)(\)toio<~^0'^ 


:)l-^O'^QoQO"*<Or00NO00O"^ 
O  OC)  p  ^  P  p  Q  p  =^.  p  '-^_  NO  p  CM  t>.  tN. 

od'^toNOQoO'^'^Of^cooio'5-"^ 

roto^QOOO'Orrj'SO.t^OOOCNOir) 

VO  O  ^  Q,^^  r-<^H(\)Tj-^Q,,Qf/^{y^t^(V^ 

««-  


Of^fO^LOCMOOS'OioOOOt^'— ' 

NOr^ONpcMpppONpvoiopfoONON 


_  _    ^^  0\  Q  to  Tj- Q  O  ^  0\  to  to  Q  Q 

OrOONg'-i-^CVlfO^OONOt^totooO 

^  rt- rg  CM  CM  CM  fO  CO 


oo<o 

rooOCM'^CMCMCMCM 


» 


CLh 


bo 


^H 


O 

c 
o 

bO 

^ 

.c 

J2 

n 

c 

u 

a 

efl 

N 

c 

V 

s 

s 

a 

w 

ffi 

Pu 

;z; 

-•   ."?    n 

u 


;=;    w 


'u  O 

I-  <n 

O  ^ 

S  1^ 


201 


M      ■ 

—  -        "2 

^■30  5 


u   3 
3  XI 

be 

<U    01 

So 

^^ 

r;   flj 


o  o 
o  o 
in  o  , 


—  o 

4)    CI 

0  D 


—  ^11 

♦J  -w    CO 

O  O  H  IS  -i 


APPENDIX  H 

A  table  showing  the  gifts  for  foreign  missions  per 
member  according  to  denominations,  from  last  year's 
(1912)  Missionary  Review  of  the  World,  with  a  few 
additions. 

Seventh  Day  Adventist,    $6.58 

United    Presbyterian,    2.56 

Reformed   Church   in  America,    1.76 

Free    Methodist,    1.57 

Presbyterian,  U.  S.   South 1.50 

American   Board,   Congregational 1.32 

Presbyterian,   U.   S.   A.    North,    1.12 

Friends,    1.12 

Baptists 86 

Protestant    Episcopal,    80 

Mennonites,    66 

Methodist    Episcopal,    65 

Church  of  the   Brethren,    56 

Methodist   Episcopal,   South,    47 

Disciples,    40 

United    Brethren 35 

Baptists,    Southern,    22 

Lutheran,    General    Council 12 


202 


APPENDIX  I 
Conference  Offerings  to  Missions. 

1890  Pertle  Springs,   Missouri,    $      224.30 

1891  Hagerstown,    Maryland,    295.11 

1892  Cedar  Rapids,  Iowa,    366.82 

1893  Muncie,   Indiana,    244.33 

1894  Meyersdale.  Pennsylvania,    260.88 

1895  Decatur,   Illinois,    366.12 

1896  Ottawa,    Kansas,    302.00 

1897  Frederick,   Maryland,    500.74 

1898  Burlington  Park,  Illinois,   1,400.01 

1899  Roanoke,   Virginia,    1,609.90 

1900  North   Manchester,   Indiana,    1.868.00 

1901  Lincoln,   Nebraska,    1,881.22 

1902  Harrisburg,    Pennsylvania 1,732.66 

1903  Bellefontaine,  Ohio,    5,632.04 

1904  Carthage,    Missouri,    5,677.19 

1905  Bristol,  Tennessee,    7,750.61 

1906  Springfield,    Illinois,    10,142.32 

1907  Los  Angeles,  California 8,366.31 

1908  Des    Moines,    Iowa*    22,921.72 

1909  Harrisonburg,    Virginia,    12,663.33 

1910  Winona  Lake.  Indiana,    16,482.95 

1911  St.  Joseph,  Missouri,    14,961.85 

1912  York,    Pennsylvania,**    26,507.82 

1913  Winona    Lake,    Indiana 20.780.58 

1914  Seattle,    Washington 21,471.53 


•$5,000   for  endowment. 
•♦$10,000   for  endowment. 


203 


APPENDIX  J 
Home  Income   of   Protestant  Missionary   Societies 


Year  American 

1877  $  3,906,967 

1892  5,006,283 

1893  6,089,402 

1894  5,173,749 

1895  5,472,772 

1896  5,693,020 

1897  5,255,006 

1898  5,549,340 

1899  5,522,909 

1900  6,115,759 

1901  6,228,173 

1902  6,727,903 

1903  6,964,976 

1904  7,807,992 

1905  8,120,725 

1906  8,980,448 

1907  9,458,633 

1908  10,061,433 

1909  11,317,387 

1910  11,908,671 


All 

British 

Christendom 

'.'.'.'.'.'.'.'.'.'.           $13,620,972 

$'6,846,958 

15,481,565 

7,028,381 

16,174,966 

6,552,314 

16,310,424 

6,957,842 

17,114,383 

7,625,086 

18,509,013 

8,197,679 

19,661,885 

8,973,033 

21,280,147 

9,361,036 

22,459,680 

9,265,447 

22,846,465 

9,584,653 

24,613,057 

11,055,210 

26,890,104 

204 


Pyncetpn  Theolo 


liri!iMm^',?,?.7  Libra 


^    1012  01234 


0404 


